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TBBaC
TERTULLIANI
LIBEI TRES,
DE SPECTACULIS, DE IDOLOLATEIA,
ET
DE CORONA MILITIS.
'
^^^^*^
^
THREE TREATISES
OF
TERTULLIAN
WITH ENGLISH NOTES, AN INTRODUCTION, AND INDEXES.
&tiittt} iov
tfte 5snl)tc0 of t^e
2Smbcrgita i^rm,
BY
G. CURKEY, B.D.
PRBACHER AT THB CHARTERnOUSS, FORMSRLY FKLLOIV ASD TUTOR
OF ST JOHN^S COLLEOB.
(Kamfmtrge
:
AT THE UNIVERSITY PRESS.
lonHon: CAMBRIDGE WAEEHOUSE, 17, PATERNOSTER ROW.
CBmbtiUse: DEIGHTON, BELL, AND CO.
(\^y\\\
INTRODUCTION.
PART I.
THE TEXT OP TERTULLIAN.
IN
preparing an Edition of a portion of the works of
Tertullian for the Press, the first point to which my
attention was natnrally directed was the condition of
the text.
Of the various Editions which have appeared of the
works of this author and of the MSS. used by the
Editors, there is a copious account in the last Paris
Edition^ of TertuUian, pubhshed at the Migne Press, in
1844, and in the recent Edition of Oehler^.
The history of the Text is this.
So early as 1485 a printed Edition of the Apologe-
ticus appeared as an appendage to an Edition of Lactan-
tius, and this treatise was frequently re-published, usually
together with Lactantius.
I. Rhenanus was the first Editor of the WorJcs of
TertuUian. His Edition was printed at Basle, 1521.
He had the use of only two MSS., one of Pdterlingen
and one of Hirschau, of uncertain age^.
Rhenanus de-
'
Quinti Septimii Florentis Ter- Schlettstadt. Oehler, who has'8een
tulliani presbyteri Carthaginiensis it, describes it as Liber membrana-
Opera omnia cum selectis prsece- ceus elegantissime scriptus. Of the
dentinm editionum lectionibus va- treatises of Tertullian it contains,
riorumque commentariis
a
Tom. i, De Paciencia; a, De Vera Carne
Parisiis, Excudebat Migne
1844.
Domini;
3,
De
Resurrectione Car-
'
Quinti Septimii Florentis Ter-
nis;
4,
Adversus Praxean;
5,
Ad-
tulliani quae supersunt omnia edi- versus
Valentinianos ; 6,
Adversus
dit Franciscus Oehler. Lipsise, T. Judseos
;
7,
De
Prsescriptione Hae-
O. Weigel.
1853.
reticorum ; 8,
Adversus omnes Hae-
*
Of these the Paterlingen MS. reses seu De Haeresibus;
9,
Adver-
alone is known to exist. It is pre- sus
Hermogenem.
Besides these
served in the Bhenanian Library at
Rhenanus edited, 10,
Adv. Marcio-
iv
INTRODUCTION.
scribes these MSS. as so similar as to be plainly derived
from the same source.
The value of this Edition is
greatly enhanced by
the scrupulous fidelity with which
Rhenanus
professes to have transcribed from the MSS.*
:
particularly as Rhenanus considered the state of the
text hopeless, and almost abandoned the task of editing
it in despair^ This Edition did not contain several
treatises which have since appeared as part of Tertul-
lian's Works. Among these are the books De Specta"
eulis and De Idololatria. So that the De Corona MUitis
is the only one of the three, here published, which is
found in the first Basle Edition. Rhenanus added a few
notes, and affixed Definitiones
Ecdesiasticorum Dogmatum,
as an antidote to any heterodox opinion of Tertullian,
There were
reprints of this edition in 1525,
1528^, 1536.
In the year 1539,
Rhenanus, with the assistance of
Gelenius,
published a second Edition of TertulUan at
Basle. The same
works of TertuUian are in this as in
the former Edition ; but Rhenanus, who begins to take
heart as to his task, seems to have given up the scru-
pulous fidelity he professes in the former Edition. He
nem; ii,De Corona Militis; la,
Ad cus ac res sacras, nihil mutare vo-
Martyras;
13,
De
Poenitentia; 14,
lui (qui tamen multis mos est), sed
De Virginibus velandis ;
15,
De Ha- conjecturas, quae tum in mentem
bitu Muliebri ; 16, De Cultu Foemi- forte veniebant, in marginibus ad-
narum;
17,
Ad Uxorem; 18, De jeci.' Rhenan. in Pr^fat.
Fugain Persecutione ;
19,
Ad Sca-
*
'Nam si per otium mihi con-
pulam ; ao, De Exhortatione Casti-
tigisset opus evolvere, priusquam
tatis
; ai, De Monogamia ; 33,
De
informari coepisset, tot mendis com-
Pallia;
33,
Apologeticus. These
pertis ab edendo supersedissem.'
last, it appears, were on the autho-
Rhenan. Pb^f.
rity of the Hirschau MS., except
^
The text of 1538 was some-
that the Apologeticus was probably
what altered from conjecture, but
reprinted from an earlier Italian
Rhenanus had then no fresh MSS.
edition. The Aldine text of the
'^
This MS., which is not known
Apologeticus
(1515)
agrees accu-
to exist now, Oehler considers to
rately with that of Rhenanus.
have been more accurate than those
* *
Itaque quando loca mendosa which Rhenanus had hitherto used,
deprehendebam et non subvenirent but to have been of the same family.
exemplaria, sciens religiose esse
^
These were, i, De Testimonio
tradenda auctorum scripta non se-
AnimaB;
3,
De Anima;
3,
De Spec-
ON THE TEXT OF TERTULLIAN.
had the benefit of a nevv MS. from Gorzia"^ near Milan
;
but says that he was chiefly aided ad exactiorem casti^
gationem by conjeetures founded upon the discovery
of the Grcecizing style of TertuUian.
In 1545, Gangn^us first published at Paris, together
with the works previously known, IX. fresh Treatises of
Tertullian, inchiding the De Spectaculis and De tdolo-
latria^. What MSS. Gangnaeus used is not known^.
Gelenius in 1550, at Basle, published a complete
Edition of the works of TertuIIian,
*
revised ' (he tells us)
*
by reference to several MSS. from various parts of Ger-
many and France,' but especially to the Codex Britanni-
cus. This MS., which G. calls longe incorruptissimus, con-
tained only three of the works of TertuIIian published
by Rhenanus, viz. De Prcescriptionibus, De Resurrectione
Carnis, De Monogamia; but contained also all the treatises
first published by Gangnaeus
^.
There were reprints of this Edition at Basle in
1562,
and at Paris, 1566.
In 1580 an Edition was published at Paris by Barrceus
taculis;
4,
De Baptismo
; 5,
Adver- tionibus;
3,
De ^lonogamia;
4,
De
sus Gnosticos Scorpiacus; 6, De Testimonio Anima;;
5,
De Anima;
Idololatria
;
7,
De Pudicitia ; 8,
De
6, De Spectaculis
; 7,
De Baptismo
;
Jejunio Adversus Psychicos;
9,
De
8,
Contra Gnosticos Scorpiacus;
Oratione.
9,
De Idololatria; 10, De Pudicitia;
^
From his MSS. or MS. Gang- n, De Jejunio;
13, De Oratione;
nsens supplied lacuncB, and cor- together with the treatise of Nova-
rected nianjr places; but generally tian, De Trinitate, and a letter
cif
when an emendation was conjec- the same author, De rebus Ju-
tural W.1S contented to place the daicis. Gelenius has not described
better reading in the margin. the MS., so that it cannot now
'"
Oehler hiis no dc^bt that the be identified, nor has he told us
complures cudices were those al- where he altered the text from MS.,
ready used by Rhenanus : and that and where from conjecture. Gele-
Gelenius had besides these only the nius being given to great freedom
Codex Britannicus, brought to him in conjectural emendutions, the Ed.
by Leland from the Ccenobium Mas- Gangnaja may be considered to re-
burense.
(Jlasbrougli). This MS. present most faitlifully the readings
seems to have contained, i, De Re- of the class of MSS. used by him
Burrectione Carnis; 3, De Praescrip- and Gelenius.
TERT. a
vi
INTRODUCTION.
(de la Barre), who seems to have made use of the Editions
of Rhenanus and Gelenius, but has not distinguished
tvhence he has taken either readings or notes. On com-
paring this Edition with others, I find that the readings
usuallj agree with Gelenius, and it does not appear that
he knew of the Edition of Pamehus.
II. Pamelius rendered most important services to
the text of TertuUian. His first Edition of his works was
pubhshed at Antwerp, 1579. He employed especially
three MSS. from the Vatican, two from Belgium, and one
from England, (all of uncertain date^^). He revised the
text, and introduced many alterations, some from MSS.,
but some, as his notes tell us, from conjectures of himself
and others. He added some poetical works and frag-
ments in Latin and Greek, not before edited ;
and divided
the
treatises into their present chapters. He prefixed a
life of TertulUan, and Paradoxa Tertulliani cum Antidotis
Pamelli.
The text of this Edition seems to have been preserved
in the Editions of Paris, 1583; Antwerp, 1584; Paris, 1585.
In 1587,
Junius published at Franeker an edition,
adding his own notes to those of Pamehus, but scru-
pulously retaining the text of PameUus.
The most yaluable contribution which Junius made to
the text of TertuUian was the coUation of the MS. Fulden-
sis (now lost), containing the Apologeticus and Adversu^s
Judceos.
This coUation had been made by
Franciscus
Modius of Bruges, and was given to Junius by Gasper
Schoppius.
Junius considered that more than one MS.
had been
used, but Oehler says that an observation of
the various readings wUl shew that the only MS. coUated
1'
Oehler says that all the MSS. mentis Angli. This MS. Oehler
in the Vatican which Pamelius used identifies with a MS. mentioned in
are of tlie worst character. The an ancient catalogue of a hbrary,
only iniportant additional aid he edited by Mai, but it does not ap-
possessed was the English MS., pear now to be extant. The Va-
called by him Codex MS. Joh. Cle-
tican MSS. did not contain the De
ON TIIE TEXT OF TERTULLIAN. vii
was the Fuldensian, and that this was a MS. of a family
distinct from all the common MSS. of these treatises.
The Pamehan Editions were repeated at Geneva, at
Paris, at Franeker, at Heidelberg, at Cologne, in various
forms, up to
1617,
the date of the Cologne Edition.
La Cerda pubHshed at Paris, 1624

30,
two volumes
of an Edition which was never completed. He gives no
information as to the principle upon which he formed his
text, but he appears, as far as I canjudge from examining
the treatises here published, to have taken Pamelius'
text, and introduced such emendations from the con-
jectures of himself and others, as seemed to him neces-
sary for the explanation of the author. In many cases
he has professedly altered the text on mere conjecture.
His object was especially to iUustrate and explain. La
Cerda made use of the Editions of Rhenanus, Pamelius,
and Junius
;
and his notes contain most of their informa-
tion enriched with copious illustrations, both from clas-
sical and ecclesiastical writers. The whole of the text is
broken up into paragraphs, and to each paragraph is
annexed (distinct from the notes) a paraphrase, wherein
every
difficulty is either explained or attempted to be
explained.
This Edition has been much used by Oehler
and other Editors,
In 1625 the two Books Ad Nationes were first pub-
lished at Geneva, by James Gothofred, from the Codex
Agobardi, a MS. of the 9th Century. The MS. the
Editor presented to the Royal Library at Paris, where it
is still preserved, The MS. is imperfect, but contains,
among other treatises, the treatises De Spectaculis, De
Idololatria, and De Corona.
Spectaculis or De Idololatria. The Pudicitia, together with Novatian'8
Cod. Clementis contained i, De De Trinitate. Pamelius also used a
Spectaculis
; a, De Praescriptionibus MS. (of the eleventh century) of the
Haereticorum
;
3,
De Resurrectione Apologeticus only, called the Cod.
Carnis
; 4,
De Monogamia
;
5,
De Puteanus, now in the Royal Library
Jejunio adversus Psychicos;
6,
De at Paris.
a2
Viii INTRODUCTION.
III. RiGALT is the most distinguished of the Editors
of Tertullian. He
published his first Edition at Paris,
1634. The text difFers widely from those whieh preceded
it.
The Editor premises that the text of Tertullian as it
stood in all editions and most MSS. extant, had been
miserably corrupted by the alterations of scribes ignorant
of the peculiarities of TertuIIian, and that to obtain the
true text recourse must be had to MSS. earlier than these
corrections. He does not set a high value on the MSS.
used either by Rhenanus or Pamelius, but conceives
that his two great aids towards obtaining a genuine text
were,
1 The emendations which JoJin a Wower tran-
scribed from the handwriting of Fulvius Ursinus, in a
MS.
preserved in the Vatican, and published in 1603,
under the title of Emendationes Epideicticce, stating that
Ursinus had taken these corrections from MSS.
2 The Codex Agobardi
^^.
Rigalt added notes, chiefly explanatory, mentioning
only in a few cases the alterations he had made in the
text, and the grounds upon which he made them. The
alterations are very numerous. He sums up in an Index
under the name of each Treatise the extent of his alter-
ations. Thus, 'i>e Spectaculis. Emendatus octies et cen-
ties ex Codicibus Agobardi et Ursini.'
'
De Idololatria.
Emendatus centies et trigesies ex Agobardi et Ursini
Codicibus.' *J>e Corona. Emendatus octies et septua-
gies ex Agobardiet Ursini Codicibus.'
12
This MS. of the ninth century lemagne) ; and that on the first page
isnowin
theRoyal Library at Paris. is an index, hic sunt TERTULLiANr
It is of parchment, and much mu- lib. xxiv. ad nationes liber i, ii,
tilated.
Gothofred, who first used &c. Eight of the twenty-four trea-
it,
describes it, telling us that it has tises, he says, are lost, besides great
an
inscription, liber oblatus ad part of the De Carne Christi. It
ALTARE scT STEPHANi Ex voTO
contains, I, Ad Nationes libri duo
;
AGOBAKDi EPi. (this
Agobardus a, De
Pra3scriptione Haereticorum
;
being, no doubt, a bishop of that
3,
De Scorpiace
; 4,
De Testimonio
name, who lived in the time of Char- Animse
;
5,
De Corona
; 6,
De SpecT
ON THE TEXT OF TERTULLIAN. ix
The text has also in many cases (as we learn from
the notes) been altered from mere conjecture.
3 A MS. entitled Codex Pithcei, novv Montispessu-
Zanws, of the llth century, mutilated. It contains,
1,
De
Patientia ; 2,
De Carnis Resurrectione ; 3,
Adversus
Praxean ; 4,
Adversus Valentinianos ; 5,
Adversus Mar-
cionem;
6,
Apologeticus.
4 Besides, he used the MS. Putearms, and the MS,
Fuldensis as collated by Junius ; and a MS. called Codex
Divionensis, in Iligalt's opinion of no great worth.
The text thus formed by Iligalt has been most widely
accepted. Leprieur in 1661, says of it, 'Labore inde-
fesso, atque ea sedulitate cum antiquis codd. libros om-
nes contuUt, ut nihil addi possit neque post tantam
messem spicilegium ullum faciendufn existimemus.'
It may, however, be remarked
(1)
that Rigalt's con-
viction of the corrupt state of all MSS. but one, inclined
him to a very free use of corrections upon conjecture.
(2)
That of the numerous alterations he has made, he
has seldom mentioned where he has the authority of
MSS.
(3)
That he has in many cases adopted in the
text readings professedly conjectural; and
(4)
that his
alterations rest mainly upon two sources, one the Co-
dex Agobardi, the other supposed MSS. used by Ursinus,
which he describes as Blienanianis longe meliores. A
recent examination, however, of the MS. in the Vatican,
made for the Editor of the Oxford translation, 1842,
has proved that the notes of Ursinus were merely con-
jectural emendations. See Preface to Oxf. Transl.^^
taculis
; 7,
De Idololatria ; 8, De estimate of this MS., adding, how-
Anima;9, DeOratione; io,DeCultu ever, that the great difference be-
Fceminarum ; ii, Ad Uxorem libri tween this and the common MSS.
duo; 13, De Exhortatione Castitatis; of Tertullian probablj lies in its
13,
De Carne Christi; andwasspeci- belongitig to a distinct recension.
ally prized by Iligalt aa being "the A specimen of the two recensions as
only MS. extant anterior to the cor- distinct froni each other niay be seen
rection and depravation of the text in the opening of the De Corona.
bycopyists. Oehler agrees in lligalt'8
"
Oehler remarks that Bigalt
INTRODUCTION.
Omitting one or two less important Editions, we come
to that of Priorius (Le Prieur), published at Paris, 1664.
This is the first of an intended series of Latin fathers,
undertaken by a Society
;
but is the only vohime which
appeared. It was for some time considered as the Editio
Optima, containing all Kigalt's notes, with selections of
those of Rhenanus, PameHus, La Cerda, and others,
with some notes by the Editor.
Le Prieur adheres to the text of Rigalt.
The Editions of Rigalt and of Prioinus were repub-
lished at various times and places,
These have been the sources from which subsequent
Editions have in general been derived.
Of modern Editions we may notice that commenced
by Semler at Halle, in
1769, and completed by Schutz.
Semler in general restored the text of the first edition
of Rhenanus, but also altered much from conjecture.
Schutz foUowed the same plan, adopting the readings of
Rhenanus and Pamelius, except where they were alto-
gether intolerable
^^.
More important is the Edition pubHshed at the
Migne Press at Paris, in 1844. The Editors profess
to adopt as their basis the text of Le Prieur, that is of
Rigalt, but at least as frequently they adopt the more
ancient reading. They note the varieties of reading of
various Editions in many instances ; but this is very im-
perfectly done, and there are many errors. A selection
did not si\fRcient]y appreeiate the on De Cor. c.
5
:
*
Quem (sc. Cod.
distinct character of the MS. ful- Agob.) innumeris lacunis et mendis
densis, and accoi dingly made cor- per librarii incuriam natis foedatum
rections of particular words from esse ex hoc de Corona libro et reli-
that MS., mixing them up with quis facile aliquis demonstraret.'
readings of MSS. of an altogether
'*
Of this edition Oehler says
:
different family. He also confirms
'
Quanquam Joh. Semleri et Chri,
the statement that the alteration Godofr. Schiitzii et quorundam ali-
of Ursinus, edited by John a Wou- orum interpolatrices potius quam
wer, were purely conjectural. Oeh- emendatrices manus ab illius scriptis
ler, who is certainly not inclined to melius abstinuissent.'
depreciate the Cod. Agob., remarks
^^
This MS. contains, i, De Pa-
ON THE TEXT OF TERTULLIAN. xi
of the notes of Pamelius, La Cerda, Rigalt, and others,
accompanies the text. This is a valuable Edition, but it
is by no means accurately printed, and in many cases
the explanatory notes refer to a different reading
to that
of the text. The Editors do not seem to have consulted
MSS. themselves, except that they may have seen the
Cod. Agobardi, but nothing like a collation of this MS.
is attempted.
The Edition of Oehler is the most complete which
I have seen.
Besides the early Editions, Oehler has had the
benefit of
1 Two distinct collations of the Cod. Agobardi, the
former made by Stephen Baluz in the 17th century, the
latter by Hildebrand for this Edition.
2 The collation of various other MSS. from the
libraries of Florence and Vienna, None of these MSS.
contain either the De Spectaculis or De Idololatria.
The most valuable in his estimation is the Cod. Mag-
liahecJiianm, of Florence (of the 15th century), which
seems to be of the same family as the Cod. Pithcei^^.
3 Emendations and corrections of Josias Mercer
and Joseph Scaliger, noted in the margin of copies now
preserved at Leyden.
This Edition has an Apparatus Criticus noting the
various readings of the MSS. used, and of the Editions
tientia;
2,
De Carne Christi;
3,
De Pallio;
19,
Contra Judaeos
;
20, Ad-
Carnis llesurrectione
;
4,
Adversus Tersus omiies Haereticos
; 21, De
Praxean
; 5,
Adversus Valentinia- Pra?scriptionibus Ha>reticorum
; 32,
nos; 6, Adversus Marcionem
; 7,
Adversus Hermogenen). To this
Apologeticus ; 8,
De Fuga in Per- MS. Oehler has referred in the De
secutione;
9,
Ad Scapulam; 10, De Corona, and has given a specimen
Corona Militis; 11, Ad Martyras; of a collation made for him by the
12, De Poenitentia;
13,
De Virgini- librarian of the Mediccan Library;
bus velandis
; 14, De Habitu Muli- and considers it to be the only Flo-
ebri et De Cultu earum (sic) ;
15,
rentine MS. deserving of more ac-
De Exhortatione Castitatis ; 16, Ad curate inspection than it has hitherto
Uxorem ;
1 7,
De Monogamia ; 1
8,
De received.
xii INTRODUCTION.
of Rhenanus, Gangnaeus, Gelenius, Pamelius, and Rigalt,
and in the Apologeticus, of the MSS. of Heraldus, and
Muratori. Oehler has in general, but not always, given
the preference to the readings of the Cod. Agob. and
has in some instances inserted in the text emendations
of his own, noting always that he has done so. He
has also selected from the notes of previous Editors,
such as seemed useful, adding notes of his own. In
his notes he seems to have made great use of the
Commentary of La Cerda. The third volume contains
dissertations upon Tertullian and his works by various
hands, PameUus, Allix, Le Nourry, Mosheim, Centner,
Noesselt, Semler, and Kaye^^.
From what has been said, it will be seen that of the
treatises De Spectaculis and De Idololatria, the only MS.
known to exist is the Codex Agobardi. The following
then are the independent sources from which the read-
ings of these two treatises are derived
:
1 Codex Agobardi.
2 Editio Gangnaea, the MS. or MSS. used not being
known.
3 Editio Geleniana, the Cod. Masburensis being
used.
4 Editio PameHana, the Cod. Clementis Angli being
used.
In the De Corona the sources are more numerous
:
1 Codex Agobardi.
2 Codex Magliabechianus, to which Oehler refers
only in the first six chapters.
3 Codex Vindobonensis.
4 Codex Florentinus.
5 Editio Rhenani, representing the Hirschau MS.
6 Editio Gangnaeana, MS. or MSS. unknown. The
Editio Geleniana probably represents no new MS.
"
The first Chapter of Kaye's Tertullian is rendered into Latin by Oehler.
ON THE TEXT OP TERTULLIAN. xiii
7 Editio Pameliana, in which three Vatican MSS.
were used.
Finding that the notice of various readings was very
imperfect in the editions of TertuUian, I had, previously
to the appearance of Oehler's edition, collated the edi-
tions of Gelenius, of Pamelius, and of Rigalt, as the re-
presentatives of the three sources of the text of the De
SpectacuHs and De Idololatria. I had not been able to
procure the edition of Gangnaeus, nor had I the oppor-
tunity of consulting any MS. The appearance of the
edition of Oehler, in which so much more was done in
respect to the text than I could even attempt, rendered
it quite unnecessary for me to complete my compara-
tively insignificant collation. And I have therefore made
use of Oehler's Apparatus Criticus in order to determine
the text which I should adopt, only noting such varieties
of reading as seem materially to affect the interpreta-
tion of any passage. Those who wish for more particu-
lar information in this respect will find it in Oehler'3
edition.
The text which I have adopted does not precisely
agree with that of any edition that has hitherto appeared.
The imperfections of the Cod. Agobardi, which Oehler
himself allows and notices, have led me to consider that
somewhat too high a value has been set upon it. Where
the other ancient sources agree, I have in general adopt-
ed the reading derived from them, although it is true
that in the first two treatises here published, the sources
are so few, that it may be fairly thought by many that
one actual MS. (and that ancient and good) should out-
weigh the authority of two or three whose readings are
only known through early printed editions. But agree-
ment even of only two or three MSS., if these are inde-
pendent, as in this case there seems reason to suppose,
has had with me the
preponderance.
In the case of the De Corona, the sources being more
a5
Stiv INTRODUCTION.
numerous, I have felt somewhat more confidenee in
adopting this principle. For instance, in the opening
sentences the Codex Agobardi has a reading evidently
belonging to a difFerent recension from that of the
reading of Pamelius. ^s I find that the other ancient
editions and the MSS. which are known, including the
Cod. Maghabechianus, agree with Pamelius, I have
followed Pamelius, the two readings being equally in-
telligible.
The principal purpose which this edition of three
Treatises of Tertullian is meant to serve, is that of
rendering this portion of a very difficult author intelli-
gible to
readers not familiar with his style. Niebuhr
denies that there are any provincialisms to be found in
African Latinity, and asserts that its peculiarity consists
merely in the introduction of ancient phrases from the
earlier Latin writers^^. And, as in early writers, like
Lucretius, and in those who recurred to archaic phrase-
ology, like Tacitus, we find constructions upon a Greek
model, there is often a doubt whether particular expres-
sions in TertuUian are to be set down to his imitation
of early writers, or to his familiarity with the Greek
language. It is remarkable that in the case of the
other writer, who especially represents the African style
(Apuleius), Greek was the language of his youth, and
Latin was acquired afterwards by study
^^,
and Tertullian
certainly wrote in Greek as well as Latin^^.
Independently however of any peculiarity of this
kind, TertuIIian's writings are frequently obscure, not so
much on account of his language as of his mode of
thought
20.
And in order to facilitate the study of his
works it is quite as necessary to explain his arguments
as to illustrate his Latinity. I have endeavoured to do
17
Neander's Antignost.
p. 2.06,
**
De Cor. c.
6,
and De Virg.
(Eng. Trans.) Vel. c. i.
18
Apul. Metam. i. init.
*
Lactant. D. I. v. i (quoted
ON THE TEXT OF TERTULLIAN. XV
this
;
and though some of my notes may seem unneces-
sary to the more practised scholar, I trust that they will
not be useless to those for whom they were intended.
There is no lack of material ready at hand to the
eommentator upon Tertullian. The notes of Rhenanus,
Pamelius, Rigalt, not to mention more modern anno-
tators, supply all or nearly all that is wanting. But the
most copious commentaries are those of La Cerda. I
have consulted the best of those commentators, and
especially have examined throughout the paraphrase and
notes of La Cerda, who brought in information of all
kinds from the earlier commentators as well as from his
own knowledge. The notes of Oehler have also been
very serviceable to me, although great part of these are
derived from earlier editors, and especially from Rigalt,
one of the most acute and sagacious of commentators.
Besides this, I have made use of the late Bishop Kaye's
Account
of
the Writings
qf
Tertullian, and of Neander's
Antignosticus (of which there is an English translation in
a volume of Bohn's Library), and of the translation of
Mr Dodgson, published in the Oxford Library
of
tJie
Fathers.
The ancient editions which I have had in hand are
these
:
1 The first edition of Rhenanus, 1521, belonging to
Cambridge University Library.
2 That of Gelenius, 1566, in the British Museum.
3 That of De la Barre, 1582.
4 That of Pamelius, 1617.
5 That of La Cerda, 162430.
6 That of Rigalt, 1641.
7 That of Le Prieur, 1664.
The five last are in Sion CoUege Library.
bj Rhenan.Vita Tertull
.)
: Septimius quendo parum facilis et minus comp-
quoque TertulUanus fuit
omni ge- tus et multum obsciirusfuit. Ergo ne
nere litterarum peritus, sed in lo- hic quidem satis celebritatis invenit.
PART II.
THE PURPOSE OF THE THREE TREATISES, ON
SHOWS, ON IDOLA.TRY, AND ON THE CROWN.
CHAPTER I.
On tJie Date
of
tJie Composition
of
the tTiree treatises.
THE
date of the composition of these three treatises
can be settled only by internal evidence. It has been
generally assumed by those who have discussed this
question, that the De Spectaculis was written upon occa-
sion of some general exhibition of public shows, which
brought the question of their lawfulness prominently
into notice. Although this is far from improbable, the
language of the treatise does not make it necessary.
The supposed allusion^ is far too vague to justify any
decided inference from it. The subject of the shows
and of idolatry must have been constantly before the
mind of the Christian, so that it would require no
special occasion to account for the appearance of such
treatises. At the same time, if upon other grounds we
conclude that these books were written within a period
in which any such general exhibition took place, it will
not be unreasonable to suppose that this circumstance
may have been the immediate cause of their appearance.
The striking similarity of expression and mode of
thought observable in these three treatises, incHne us
to assign to them dates not widely distant from each
other, while the distinct mention of the De Spectaculis
in the De Idololatria (c.
13),
and the (at least) implied
reference to it in the De Corona (c.
6),
determines the
priority of order to the De Spectaculis. The De Idolola-
'
De Spectac. c. 6 : De natalibus et solemnitatihus regum, et publicis
prosperitatibus.
THE DATE OF THE THREE TREATISES. XVU
tria seems so closely connected with the De Spectaculis,
that we are naturally disposed to place it immediately
after the De Speetaculis. In this we are confirmed by
the more decided tone of Montanism in the De Coronay
which marks a somewhat later period in Tertullian's Ufe.
And the brief notice of military service in the De Idolo-
latria^ would scarcely have been unaccompanied by a
reference to the fuUer discussion of the same subject in
the De Corona^, had that treatise then been in existence.
If then we can ascertain the probable date of the De
Corona, we may, by taking a few steps backward, ap-
proach nearly to the dates of the other two treatises.
We are not without means of ascertaining this. Tbe
first Chapter proves,
1 That it was written at a time at which there
was more than one Emperor {prcestantissimorum Impera-
torum)
;
2 That the Christians had been long enjoying ira-
tnunity from severe persecution
;
3 That a donative had just been given to the
soldiers.
1 Although at the commencement of Severus'
reign, in 193,
he half recognized the authority of his
rival Pescennius Niger, and allowed to Albinus the dig-
nity of Cajsar, so that some have supposed prcesentis
imperii triplex virtus in the De Pallio* to refer to the
threefold authority of Severus, Niger, and Albinus, still
it is certain that their armies never acted in concert,
and Severus proceeded to destroy his rivals one after
the other. Niger was defeated and slain in
196,
Albi-
nus in 197,
and Caracalla was associated in the empire
With his father Severus in 198.
The De Corona then
must have been written in or after 198.
2 The natural interpretation
of bonam longamque

De Idol. c.
19.
8
De Cor. c. 11.
*
De Pall. c. a.
xviii INTRODUCTION.
pacem would refer it to the interval of comparative
repose which the Christians enjoyed between the per-
secution of Antoninus in 167 and that of Severus in
202. Some have supposed that the persecution, although
begun, had not reached the East where the incident
mentioned in the De Corona took place; but it is im-
probable that TertuUian would not have known of the
edict of 202, or that he would have written as he did
without referring to it. We may also remark, that al-
though the treatise tells of the punishment of the soldier
as being a Christian, it does not imply that there was
then any violent persecution raging. At all times under
heathen emperors the open profession of Christianity
would have met with punishment, especially in the case of
a soldier acting against common discipline. And Tertul-
lian's hesitating admission of the possibility of a Christian
remaining in the army without blame^ would not have
been made in times of a public persecution. This then
seems to determine the date of the De Corona as not
later than 202.
3 Having thus brought ourselves within four years,
we examine the history of the times, and find records
within these years of three acts of imperial HberaUty:
(1)
in
198, to the people when Severus set out for the
East^;
(2)
to the soldiers, in honour of giving to Cara-
calla the title of Augustus, and to Geta that of Caesar '^;
(3)
in 202, when Severus and Caracalla were meditating
an expedition into Egypt^, Of these three the second
most accords with the case of TertuHian, the first being
rather a largess to the people, the third an increase of
pay. If then we must select one of these three occa-
sions, we bring the date of the De Corona to 201, a
*
De Cor. c. ii. munere et congiario populo dato.
^
Spartian. Sever. (quoted by
^
Ibid. e. i6 : Harum appella-
Noesselt) c. 14: Profectus ad bel- tiomim causa donativum militibus
lum Parthicum est, edito gladiatorio largissimum dedit, concessa omni
THE DATE OF THE THREE TREATISES. xix
date on all accounts very probable. But it must be
remarked that there may have been many minor distri-
butions of donatives not mentioned by the historian,
any one of which may have been accompanied by the
incident mentioned by Tertullian ; so that the deter-
mination of the year is only conjectural.
If we are to consider that the two former treatises
were written upon some public occasion, we may find
one in the festivities which followed the overthrow of
Albinus in
198''.
At all events the season of rejoicing,
which foUowed upon the complete establishment of
Severus' power, would call for such treatises ; and we may
therefore conclude, with a great degree of probability,
that these three treatises were all written in the course
of the four years foUowing upon the defeat of Albinus.
It will be observed that I have drawn no argument
from the Montanistic views which appear in the several
treatises, excepting so far as affects their relative order.
The truth is that we have no certain means of deter-
mining the year in which Tertullian jqined the ranks of
Montanus, and, as Bishop Kaye remarks^" in answer to
an insinuation of Gibbon, the determination of an early
date to the De Corona would only prove the early date
of TertulUan's adhesion to Montanism.
There is no evidence as to the place from which any
of these treatises were written. We may however infer
from an expression in the De Spectacvlis that it was not
written at Rome
^^,
and his strictures upon lax ministers
in the opening chapter make the same probable of the
De Corona. It is most likely all three were written at
Carthage.
precda oppidi Parthici quod milites
^
Herodian. iii. 8 :
6w(rias tc /cal
qucBrehant, hopTa^, 6t'os re koI vavrtyvpeii TtS
8
Ibid. : Post hoc dato stipendio 6i'ifiu>
irpocrea-^^e.
cumulatiore militibus Alexandriam
'"
Kaye'8 Tertull.
p.
53.
petiit.
*'
De Spect. c.
7
: sciunt homi-
XX
INTRODUCTION.
CHAPTER II.
The State ofHeathen Society, and the consequcnt
diffi-
culties
ofa
Christian.
To understand the position of a Christian under the
early Emperors, we must glance at some of the main
features of the life and manners of the heathens at this
time. These were most conspicuous at Rome itself, but
each provincial town foUowed, though with unequal
steps, the example of the metropoHs.
1 The pubUc amusements occupied an important
place in the Ufe of the community. When the wealth
of conquered cities flowed into Rome, and the arts and
luxuries of foreign nations were transplanted to the
Latin soil, this wealth and these arts were soon employed
to contrive and multiply the pubHc entertainments and
shows. But this natural result of increased power was
extraordinarily promoted under the Empire from other
causes. The policy of Augustus^ to keep the citizens
loyal by supplying them with food and with pubUc en-
tertainments was followed by his successors, many of
whom, Hke Caligula, Nero, and Domitian, sharing the
popular taste, heightened it by their patronage and
example. Some of the worst of the Emperors were
originally corrupted by these entertainments^, and pa-
tronized them by the most unseemly actions ; while the
more sober thought it prudent to indulge the taste of
nes illius urbis, in qua dcBmoniorum fxara vTrepPaWoutTti^ o-ttouS^s, jji/t-
conventus consedit. oxeia^ tb Kal op^Q^trewi, tcz tJOjj
'
Comp. Sueton. Aug. c.
43,
44.
SiecpGeipovro. This was about the
^
Herodian, iii.
8,
ascribes the time at which the De Spectaculis
corruption of Caracalla to this cause
:
was written.
Tovi Te vleii TraiSevwv Kal crwtppo-
*
Cassiodor. Variar. i. 20 : Li-
viX,Mi> (26/3f)/)os), 01 Se j/Sj) /xeipaKia cet inter gloriosas lieipubliccB curas
tjo-Tf)!/, viro Tij^ ev 'Pijofxri t/3ii4>>7* et regalium sollicitudinum
salutiferos
Kal SiaiTr\<:, Trji tc Trepl to. Qed-
fluctus
pars minima videatur, Prin-
THE STATE OF HEATHEN SOCIETY. xxi
the populace ; as the wise Theodoric deemed it not un-
worthy amid his graver cares to take thought for the
amusements of the people^
The three sources of public amusement were the
chariot-races in the circus ; the gladiatorial shows and
combats with wild beasts in the amphitheatre ; and the
exhibitions of the theatre.
The passion for the chariot-race had taken early
hold of the Roman people. Ennius describes vividly the
excitement caused by a chariot-race in his day (b,c.
170),
and Ovid has more than one description to the same
efFect^. The madness of the circus had soon become
proverbial, but the height to which this madness mounted
under the emperors is almost inconceivable. Caligula,
when the populace were clamouring against his favourite
charioteer, wished that they had one neck, that he
might destroy them all together^, and upon one occasion
let loose a body of soldiers to massacre a crowd that
shewed a similar opposition to his wishes". The quar-
rels between two factions espousing different colours led
to frequent bloodshed. The imprisonment of a favourite
charioteer was the occasion of an insurrection at Thessa-
lonica'^, and the murder of its governor, an act which
was subsequently revenged by a massacre of the people
at a chariot-race. And the rescripts of Theodoric in-
form us that senators of Rome made no scruple of
sending in armed retainers to deal out death to the
populace when their favourite charioteers were assailed
with taunts or ridicule*.
cipem de spectaculis loqui, tamen cognoscit. Comp. Cassiodor. Var. i.
pro amore IteipubliccB Romance non
37
; i.
30
; i.
33
; iii.
55
;
i v.
51
; v.
42.
pigebit has quoque cogitationes in-
*
See passages quoted in notea
trare
;
quia, undecumque prastare on De Spect. c. 16.
possumus, dignum nostris sensibus
*
Suet. Cal. c.
30.
astimamus
;
prccsertim cum beati-
*
De Spect. c. 16, n. i.
tudo sit temporum latitia populorum.
^
Gibbon'8 Decline and Fall,
Illud enim, propitiante Deo, labores c. xxvii.
nostros asserit quod se otiosum esse

Cassiodor. Var. 1,
37.
xxii INTRODUCTION.
The taste for gladiatorial shows was not less national
with the Romans. This cruel diversion, which had ori-
ginated in the rude age of war and blood, lost none of
its attractions in the days of spurious civilization and
polished barbarism. Julius Caesar, when sedile, exhibited
310 pair of gladiators. Titus gave shows lasting 100
days ; Trajan, shows of 123 days, in which were engaged
10,000 gladiators. Nor were these shows, any more than
the chariot-race, confined to the capital. Each provincial
town had its circus and its amphitheatre. In every town
of the least importance the arena was stained with the
blood of men slain either in combat with their fellows,
or in contests with wild beasts. It is computed by Lip-
sius that in the times of Trajan no less than 20,000 or
30,000 gladiators fell in each month throughout the
year. Atque Jicec delicias vocdbant et cibum oculorura^ !
The theatre at Rome had at all times differed widely
from that of Greece. Tragedy was but a tarae copy of
a Greek original, wanting most of its worthiest elements:
comedy, even in the hands of Terence, had aimed at
little more than representing in a native dress the pro-
ductions of Athenian masters. The Romans of the Em-
pire did indeed delight in the theatres, but not to enjoy
either tragedy or comedy. The age of Roscius was past.
The very namc of actor (Jiistrio) was synonymous with
that of pantomimist (mimus). These pantomimes re-
sembled in some respects the modern ballet. Some
story was told by action accompanied by music, but
unaccompanied by words; musica muta, as Cassiodorus
calls it^^. The pantomimists had great art in repre-

Lips. Saturnal. i13.

^^
See De Spect. c. 11, n. i.
'"
Cassiodor. Var. i. 20.
**
Tac. Ann. xiv.
30 : Nerone
^^
Apuleius, Met. x. c.
30,
de- quartum, Cornelio Cosso coss. quin'
scribes one of these representations, quennale ludicrum Romce institutum,
of which the subject was the Judge- est ad morem Grceci certaminis,
ment of Paris. variafama, ut cunctaferme nova,...
^^
De Spect. c.
17,
n. 6. Ceterum abolitos paulatim patrios
THE STATE OF HEATHEN SOCIETY. xxin
senting actions of all kinds by gestures of their body.
But the actions^^ were commonly such as involved the
grossest indecency, and the wantonness and immodesty
of these pantoniimists was the constant subject of com-
plaint with the graver sort of the heathens themselves^^.
Such were the theatrical exhibitions of Imperial Rome,
varied by rope-dancing and such posture-work, and dis-
graced yet more by the grossest of all exhibitionsthe
pubUc exposure of naked women at the Floral games.
Besides these amusements, which had originated
under the Republie, the Emperors encouraged games
after the Greek fashion^^. The introduction of athletes
was indeed earlier than this. But Nero took the most
decided steps to bring in the Greek form of contests,
and was censured by some who regarded these foreign
amusements as indicative of degeneracy^*. But the
fashion grew, and in the vast Thermae built by successive
emperors, the Stadium and Palaestra always had their
place. We shall be little inclined to consider these
amusements as degenerate in comparison with those of
the circus, theatre, and aniphitheatre. But their intro-
duction was a mark of the entire abandonment of the
populace of Rome to pleasure, and helped to make
the life of the citizens a life of idle enjoyment and
dissipation.
The vicious excitement, the barbarity and the im-
purity connected with all these entertainments, might
well make them odious to those who had embraced the
precepts of the Gospel.
But there was yet another reason for their unlawful-
mores fundiius everti per accitam vitiispermiserint,sedvimadhibeant;
lasciviam, tit quod usquam corrum- proceres Romani specie orationum et
pere et corrumpi queat in urbe vi- carminum scena polluantur. quid
satur, degeneretque studiis extemis superesse nisi ut corpora quoque nu-
juventus, gymnasia et otia et turpes dent et caistus assumant, easque pug-
amores exercendo, principe et senatu naspro militia et armis meditentur ?
auctoribus, qui non modo licentiam
XXIV
INTRODUCTION.
ness. They were bound up with a religion which had
been forsaken and renounced. The games of the circus
were introduced with a religious procession and sacri-
fices to the idols, placed in such numbers within the
circus. The bloodshed at the gladiatorial shows was
supposed to propitiate the god Dis, whose altar was in
the amphitheatre^^. The theatre was expressly dedi-
cated to Venus, being annexed to a temple of that
goddess^^. Not to dwell on minor points, these circum-
stances were enough to brand all such amusements with
the stigma of idolatry, which it was one of the main pur-
poses of Christianity to overthrow.
2 The more serious occupations of heathen life
were of course connected in various ways with the state-
religion. The very construction of idols, their shrines,
and their temples, found employment for a very numerous
body of men, like Demetrius and those of his craft at
Ephesus. The use of incense had created a traffic in
which many were engaged ; and, besides those who were
solely devoted to the making and worship of idols, the
goldsmith, the carpenter, tlie painter, the gilder, the
plumber, all found employment in their service^'^. The
professions too were equally allied to this service. As-
trology and magic were practised and followed by num-
bers in the last days of superstition, and, notwithstanding
their repeated banishment by difFerent emperors, the
astrologers were in high favour^^. The connexion of
these arts with false worship is obvious. But other
professions, less obviously idolatrous, were also bound
up with idolatry. The schoolmaster had to teach hea-
then literature, to receive fees dedicated to heathen gods,
and to keep heathen festivals'^. The duties of a magis-
'*
De Spectac. c. la, n.
4.
^^
De Idol. c. 10.
'
De Spectac. c. 10.
*"
De Idol. c.
17.
"
De Idol. c. 8.
*'
De Idol. c.
17.
**
De Idol. c.
9,
and notes.
^'
De Idol. c.
15.
THE STATE OF HEATHEN SOCIETY. xxv
trate required him to take the lead in heathen pro-
cessions and exhibitions, and to perform other acts which
were by Christians deemed unlawfuP*'. The slave was
often called upon by his master to assist in the house-
hold sacrifices^^. The rejoicings for victory or fpr the
birthday of their rulers were celebrated with pagan
rites^^. The common language of society, whether in
adjuration, malediction, or benediction, involved an in-
vocation of the gods of the country^^. AU the events of
lifemarriage, the assumption of the toga virilis, and the
likewere mixed up ordinarily, though not necessarily,
with sacrifices and idol-worship
^^.
The form of con-
tracts prescribed in ordinary business included an appeal
to the deities as objects of reverence and guardians of
the sacred trust^^, while the insignia of office were the
same decorations as those with which they tricked out
their idols. The military service in which so many
were engaged gave rise to such duties, as participation
in saciifices at the head-quarters, bowing down before
the images of Emperors, and putting on ornaments
"which were apparently idolatrous
^^.
3 Much of the dress and decorations in common
use was similarly mixed up with idol-worship. The in-
signia of magisterial office, the purple robes, the fasces,
and the like, were the accessories of images and their
service^.
The triumphal robes were worn by generals,
by
priests, and by gods. The most common ornament,
the crown, used continually on every festive occasion,
in the city and in the camp, was not only idolatrous in
its
origin^s, but the very occasions of its use were of
the same idolatrous character. Was it worn on the
annual vows for the emperor's health ?
The vows were
*3
De Idol. c. 20
aa.
*
De Cor. c. ii.
'*
De Idol. c. i6.
*''
De Idol. c. 8.
*
De Idol. c.
33.
"
De Cor. c.
7.
xxvi
INTRODUCTION.
to a false god, recognized distinctly by the formula em-
ployed^^. At triumphs ? The procession was to Jove's
temple^''. Atgames? They too were idolatrous. Every
public solemnity included thank-ofFerings to the recog-
nized deities of the country. And the crowning of doors,
windows, and the Hke, was commonly deemed in honour
of the tutelary deities, such as Forculus and Limentinus^^
Thus were the living, in camp, capital, or province,
constantly
brought into contact with idols and their ser-
vices ; and the very dead were decked with ornaments
similar to those worn by the false gods^^.
It must be remembered that to the Christians in the
charge of idolatry were summed up all the ofFences of
mankind^^. It was the one great ofFence of the human
race, of which all the rest were but branches and sub-
divisions. Murder, adultery, and fraud, were included
in this sin. Covetousness,
wantonness, vanity, and in-
justice, were its attendants; and as every ofFence against
God was an act of homage to the devil, every crime in-
volved in it the guilt of daemon-worship, i.e. of idolatry.
For the idols of heathendom were not deemed mere
stocks and stones, but were believed to be occupied and
possessed bj' evil spirits, the ministers of Satan
;
a behef
fostered and confirmed by the Pagan theory of consecra-
tion^*, according to which a certain afflatus of Divinity
came upon the images after their solemn consecration.
This would naturally enough induce the Christian to
believe that at such time the evil spirits entered into the
idols, and that thus the worship of them was the wor-
ship of devils^^.
Thus hedged in with idolatry, unable to enter the
streets or market-places without seeing things which
29
De Cor. c. 13.
^
De Idol. c. i. Comp. De
^"
De Cor. c.
13.
Spect. c. 15:
principalis titulus ido-
2'
De Cor. c. 13.
lolatrite.
32
De Cor. c. 10, n.
3.
'
De Idol. c.
15,
n. 8.
THE STATE OF HEATHEN SOCIETY. xxvii
were to hira an abomination, the Christian of Tertullian*s
day might well feel the world to be fiUed by Satan and
his ministers^^, and tremble lest he make shipwreck of
his faith among the rocks and shoals of idolatry^'^.
CHAPTER III.
The different
views
of
different
parties in the Christian
Church.
The same treatises which draw attention to the
position of Christians in a heathen state, discover a
difference of sentiment in reference to this subject deve-
loping itself in the Church.
In the first stage of Christianity, the chief opposition
to the cause was from the Jews. The heathen cared
little for religious dogmas, while singularity of life and
manners in a small body of men attracted only suffi-
cient notice to excite the contempt of the community
at large. But when Christianity began to make its way
among the Gentiles, having ceased to be insignificant,
it became odious to those against whom it lifted up the
voice of condemnation, For it was soon understood that
it
involved a principle entirely subversive not only of
the old worship, but of the most deeply-seated preju-
dices, and the most inveterate habits. In proportion as
the new religion increased, the splendour of the temple-
services declined, and the public entertainments became
less thronged, and therefore less brilliant. These effects
augmented the dislike that singularity commonly cre-
2'
So in tlie present day the spirits that are in the world.'
Iconoclast rebels of China designate
^^
De Spect. c. 8.
the idol-worship of their country-
^^
J)q idol. c.
24.
nien, the worship of 'the corrupt
xxviii INTRODUCTION.
ates, and soon kindled the flame of persecution. The
dominant party would not tolerate open ^cts of what
they called impiety, however much they might disregard
heterodoxy of opinion. The Christian apologists then
(such as Minucius FeHx and TertuUian) had to plead
with the powers of the world to allow Christians to take
their own course, at least where there was no injury done
to the state, and no offence committed against moraUty.
At first the heathen, wishing to crush a sect they began
to hate and fear, made participation in religious rites
and the performance of sacrifice the test of a man's
sentiments. No sooner was he suspected, than he was
accused, put to the proof, and if he failed to clear him-
self, condemned, and martyred. But when the still
growing numbers of Christians made it highly incon-
venient to hunt them out, and impossible to extermi-
nate them, their opponents shewed a wiUingness to
offer terms of compromise. When no violent perse-
cution, such as from time to time broke out, was
raging, they would suffer the Christians to abstain from
such things as were absolutely opposed to their faith,
content to wink at this abstinence, provided the Chris-
tians would on their part join in the common usages of
Ufe, and not obtrude their pecuUarities upon those who
disagreed with them. You need not, it was urged, par-
ticipate because
you are present at a sacrifice. You
need not profess beUef in the national gods, because your
trades are connected with the service of these gods.
Mueh less wiU you deny your faith by
partaking in the
national
amusements,
even although these
amusements
may accidentaUy be
connected with the reUgion you
have
abandoned.
Only let things go on as they are.
Do not provoke
enquiry by openly protesting
against the
customs of society, and you may be assured of Uberty of
worship, and indulgence in aU graver particulars, provided
VIEWS OF DIFFERENT PARTIES. Xxix
you do not make a parade of unnecessary strictness,
whereby you both debar yourselves from much innocent
profit and amusement, and at the same time disparage
and interfere with what we most highly prize.
The offer of this compromise at once brought before
the Christians the question, how far it was lawful to
conform ; and this question was variously answered by
various parties within the Church. The one extreme
was the view of those who glossed over all difFerences,
took part in the amusements and employments of hea-
then society, and even thought idol-makers fit to be
received into the Church, and admitted freely to bear
rule in it. The other, that of those who, deeming the
whole world in the possession of Satan and his angels,
allowed no distinction between what was accidentally
and what was essentially mixed up with idolatry. Gibbon,
who unhappily never lost an opportunity of throwing
out an insinuation against Christianity, has taken ad-
vantage of this variety of opinion, and by bringing
forward, as it suited his purpose, one or other extreme,
and attributing to the whole community the sentiments
of a section, has represented the system of Christianity
now as one of self-indulgent laxity, and now as one of
fanatical rigidity. The truth is, that between the two
extremes was wide room for differences of opinion, and
the determination of the golden mean was not arrived at
immediately or with certainty. The true philosopher
will recognize the vital power of Christianity, and trace
its gradual conquest over the world, in obliterating the
worst features of heathen society, sensible all the while
that the conquest neither was consummated when the
empire became nominally Christian, nor will indeed be
completed until temptation, sin, and error shall be no
more. The repugnance of the public shows to the Chris-
tian principle was early recognized, and expressed in the
form of renunciation required of each Christian at hia
TERT. b
XXX
INTRODUCTION.
baptism, a form M^hich we retain to the present day,
many being little aware that the promise to renounce
the pomps of this world was first imposed on account of
the pubHc spectacles of Rome, and was connected with
that discipline which refused to admit into the Church
any person immediately engaged in the performance or
administration of those heathen shows^. It is the glory
of the Christian writers that they with one voice cried
aloud against the inhumanity and the vanity of the
popular amusements of the day^. And their voice was
partially heard. The gladiatorial combats, the most plainly
abominable, were forbidden by the first Christian emperor,
but they were not at once discontinued. Gladiators
were exhibited under Constantine, Valentinian, and even
Theodosius. And the Christian poet Prudentius felt the
necessity of making an appeal on this subject to the
emperor Honorius, an appeal which was answered by
their final suppression. In the other amusements the
estabUshment of Christianity made a substantial difFer-
ence
;
for it disconnected them from idolatry. The idol
procession and the sacrifices in the Circus ceased, and
the altars and the images were for the most part over-
thrown, while those ornaments which remained were
understood no longer to bear reference to the honour of
false deities^. Accordingly Christian emperors did not
*
Comp. Bingh. Christ. Antiq. anity. At the close he recommends
X.
5,
69. to the priests the eare of the poor,
*
S. Cyprian, Arnobius, Lactan- which, he says, the Galilaeans, find-
tins, S. Augustin, S. Chrysostom, ing it neglected, toolt up as a bait
aJl enter upon this subject. Irenaeus to draw in foUowers to their sect.
(i.
6, 3)
mentions it as one of the Julian, Op.
p.
557.
worst features of Gnosticism 009
^
The Pompa Circensis was abo-
/j}5e TJjs jrapd Qe< Kal dvQpwTroi^ lished by Constantine. Alltheother
fiefii.art]fj.evr]i
t^s tiv QripLOfxdxMV
exhibitions in the Circns, and the
Koi [xovofxaxiai dvdpo(f>6vov
6ea Venationes, were abolished in the
direxecrdaL eviov^ avTwv. Julian, time of Justinian. But the chariot-
ia the Rescript referred to in the race was continued, and these games
next page, evidently wished to re- were exhibited in the Hippodrome
establish Paganism by introducing at Constantinople until its capture
into it the purer morals of Christi- by the Turks. The Hippodrome is
VIEWS OF DIFFERENT PARTIES. xxxi
hesitate to frequent and patronize the games of the
Circus ; and the laxer sort were ready enough to contend
that, the idolatry being removed, no further objection
lay against their favourite pleasures. We find indeed the
passion for the chariot-race for a long period almost
undiminished
;
but at the same time the more earnest
Christians saw and remonstrated against the moral
evils connected with it, and their remonstrances were
not without effect. The emperor Julian, in his vain
endeavour to re-establish Paganism by a reformation,
and to assimilate the heathen priests to Christian mi-
nisters, enjoined them to abstain from theatres and
places of amusement^
;
while the earnest rebukes of S.
Augustin^ shew that if there were light-minded and
carnal Christians, there were also others of another sort,
differing from them not in profession but in heart. And
S. Chrysostom, while he tells us how long he had Hfted
up his voice in vain against the unseemly pleasures of
Antioch and Daphne, tells us also that in the hour of
calamity, the orchestra was shut, and the Hippodrome
closed.
*
Before this,* says the preacher,
*
many of our
own people hastened to them, but now they are all fled
hither from thence to the church, and all alike join in
praising our God^.'
The trades, professions, arts, ceremonies, and con-
said to have been first built at By- The Spina still remains with obe-
zantium by Severus, and to have lisks, but there are no remains of
been ornamented by Constantine, images or altars.
who, Zosimus declares, made part
*
De Spect. c.
17,
n. 6.
of it a temple to Castor and PoUux,
*
S. Aug. Enarr. in Ps. 1.: De
whose images still remained there
multis baptizatis (loquimur) a quo~
in his time (that of the younger rum lavacro nihil distatis, et eorum
Theodosius). See Petri Gyll. To- tamen corde dissitniles esiis. Quam
pograph. Constantinop. Lib. 11. c. mulfos etiam hodie fratres nostros
11. Panvinius (De Ludis Circensi- cogitamus et plangimus ire in vani-
bns) gives an engraving of the Hip- tates et insanias mendaces, negligere
podrome made from a drawing quo vocati sunt ! Qui si forte in ipso
taken by Petrus Gyllius at the circo etc.
time of the taking of Constan-
*
S. Chrys. on Statues, Hom, xr,
tinople. It is in a ruined state. init.
62
Xxxu INTRODUCTION.
tracts were, as a matter of course, materially altered
when the empire became Christian, but we find many
usages retained, which the Christians of an earher age
thought essentially idolatrous. Such, for instance, was
the use of chaplets. The Apologies of Minucius FeUx
and TertuUian'^ would convey the impression that the
Christians universally abstained from the use of chaplets,
and TertuUian speaks of the abstinence as the Christian
rule^. But his treatise on the subject shews that there
were Christians who demurred to this rule. And when
the more obvious objection (viz. their use in heathen
worship^) wasremoved, or at least became less prominent
with the decline of Paganism, this scruple was generally
given up, and the poet does not hesitate to call upon
Stilicho to assume the chaplet at the nuptials of his son-
inlaw, the Christian Honorius^". And although the use of
chaplets was actually forbidden by a rescript of Arcadius
and Honorius, Prudentius allows the use of flowers to
deck the biers of the dead^^ We are more surprised to
observe the change of sentiment that appeared in the
Christian community. Even in the days of Arnobius the
use of temples, altars, incense, flowers, and Hghts, was
thought absolutely unchristian
^^,
But one by one each of
these was appropriated to the service of God^^, until at
last the images of saints took the place of those of false
deities. It is foreign to my purpose to point out the
various stages in this progress, or to shew how idolatrous
ceremonies were grafted upon Christianity. The asser-
tion of Gibbon, that Christianity mainly owed its growth
to the adoption of pagan rites and superstitions, is con-
'
Octav. c. 38,
TertuU. Apolog. dentius does not mention chaplets,
c. 42.
hvLtflowers. Obbarius in Prudent.
^
De Cor. c. 3.
Cath. iii.
3,
on the authority of this
^
Arnob. VII.
p. 334;
where see passage of Prudentius, says that
Heraldus.
chaplets for the dead were allowed,
*"
De Cor. c.
13,
n. 11.
and refers to Perist. iv. ao, Corduba
^'
Cath. X.
170,
quoted in De Acisclum dahit et Zotllum Tresque
Cor. c. 10, n.
3.
Observe that Pru- coronas, to prove that coroncB ho~
VIEWS OF DIFFERENT PARTIES. xxxiii
tradicted by the fact, that it had rooted itself in the
hearts of the people before it was patronized by the
court, as is proved by the failure of Julian's attempt to
re-estabHsh Paganism by imperial authority, and by the
popularity acquired by Jovian in consequenee of his
return to the faith forsaken by his predecessor^*. This
adoption of heathen ceremonies after they had been
purified, as it was thought, of idolatry, was in fact the
result of that feeling which, we have seen, prevailed in
much earlier times, with Christians who deemed that the
world's riches and the world's ornaments were capable of
being disjoined from idolatry and so rendered fit for the
use of Christians.
CHAPTER IV.
The views
of
Tertullian.
SucH was the state of parties in the Christian Church,
when Tertullian came forward to answer the question as
to conformity or non-conformity. He had no doubt
which side to espouse. He had, it appears, as a heathen,
enthusiastically delighted in heathen pleasure, and as a
Christian, he enthusiastically abhorred them^ What he
most feared was double-mindedness, and the confusion
of light and darkness. He had little inclination to trace
out principles shared in common by Christian and Gen-
tile. He drew a broad line of demarcation between
noraricB were lawful. Plainly the quam tibi roscida: Noctis principio
three crowns in Prudentius are the grex tuus
offcrat,
Lucem qua tribuis
offerings of three martyrs metaphor- nil pretiosius, Lucem qua reliqua
ieally denoted tres coronas. prcemia cemimus.
'*
Comp. Min. F. Oetav. e. lo.
**
We may note a proof of the
and
32.
Arnob. Lib. vii. early diffusion of Christianity in the
'^
Contrast the language of Ter- incidental remark et apud
barbaros
tull. De Idol. c.
15,
with Prudent. enim Christus. De Cor. c.
13.
CatheiD. v.
149 : O res digna, Deus,
*
De Spect. c.
19,
fin.
xxxiv INTRODUCTION.
the world and Christ^. Any attempts to reconcile the
two seemed to him unworthy and unlawful, and were
the more suspected when they took the Kne which might
have been suggested by the love of pleasure or the fear
of man, To his ardent temperament the dangers and
self-denial required for a certain course were its recom-
mendation
;
and if on any point Scripture seemed less ex-
pHcit than he would have desired, he would sigh for a yet
stricter rule, and discover it by implication if not by
letter^, persuaded the while of the certainty of his de-
ductions and of the present aid of the Spirit of Illumina-
tion. These feehngs impressed themselves upon the
method and the language of Tertullian, besides suggest-
ing the particular topics that he selected. The vehe-
mence of his temper and the strength of his convictions
made him intolerant of opposition, and accordingly we
find a strong vein of irony running throughout his works,
whereby the views of his adversaries are represented as
manifestly absurd. This is one striking characteristic of
his style. Another is the love of paradox, which is
traced up by some to his education as a jurist, but is
probably at least as much owing to the eager hardi-
hood, which led him to maintain the more resolutely
every point assailed or assailable, and to believe with
the more earnestness what was called incredible*. We
must not then be surprised to find in TertulHan's writings
many extreme views, and farfetched arguments ;
but our
judgment of him would be indeed superficial, should
we insist upon the harshness of particular features, or
be led by any ruggedness of manner and expression to
disparage the inward spirit of the man. He had higher
merit than that which Eusebius accords to him as a
*
De Spect. c. a6.
De Cor. c. lo, pudet, quia pudendum estprorsus
and c. la.
credibile est, quia ineptum est

cer-
3
De Spect. c.
3.
tum est quia impossibile.
*
J)e Carn. Christ, c.
5:
non
*
'Inquogenereprimam occupat
THE VIEWS OF TERTULLTAN". xxxv
deep philosopher, an expert logician, a practised rheto-
rician, and a learned antiquarian^. Zealous, self-devoted,
and thoroughly sincere, he was one who was seduced
into error by his very desire to do and sufFer for the
truth,no unapt representation of the stern old Roman
character, which counted no toil severe enough, no
obstacle great enough, to interrupt the straight course
to national power and individual renown, only that Ter-
tullian substituted for the love of country a love of
Christ, and for the erapty vision of undying fame, the
more fair and more certain prospect of eternal happiness
in heaven.
We shall find no difficulty in discovering the points in
Tertullian's character that unhappily incHned him towards
the errors of Montanus. Not to enter into details upon
the subject of Montanism, it will be sufficient to remark,
that the feature of that system which proved attractive to
so many, was its profession of a more perfect rule than
that of the Gospel, more elevated in knowledge, and more
austere in practice; this rule being estabfished by direct
communication of the Paraclete to man, especiafiy to
Montanus and his associates. This principle was in fact
the exaggeration of the truth that Christianity must be
interpreted not by the letter but by the spirit, and that
the assistance of the Holy Ghost was given to the peoplc
of God. The exaggeration resulted in fanaticism and im-
posture ; but TertuUian was not the man to weigh evi-
dence very scrupulously, or to start back from apparent
improbabifities ; and the highflown pretensions of the
Montanists suited his vehemence, always striving to soar
above the world and afi that was in the world. As long
locum Tertullianus omnium disci- ricis exercitatissimus, in omni anti-
plinarum exacte peritus, et in arca- quitatis et gentilium litterarum cog-
nis litteris nulli secundus. Pliilo- nitione consummatissimus, quam ei
Bophiam calluit egregie, disputandi laudera Eusebii Ecclesiastica histo-
rationem summe tenuit, in rheto- ria tribuit.' Rhenan. PR^r.
xxxvi
INTRODUCTION.
as he could take these flights within the Chiirch, he
was content, and he valued highly the dogmatic truths
therein taught; but when his enthusiasm was looked
upon coldly, and was checked by persons in high sta-
tion, his impetuosity could not brook the opposition.
In the Roman Chureh, there was from the first a leaning
towards moderation in regard to discipline^, which to Ter-
tuUian must have seemed culpable laxity, and this may
not improbably have brought him into collision with the
presbyters of Rome, to whose arrogant treatment of
him Jerome ascribed his secession'^, much as in modern
days Whitfield and Wesley were said to have been driven
from the Church by the persecution of its rulers, because
these rulers felt the necessity of interfering to check and
moderate the excesses of their enthusiasm. We may
therefore expect to meet with many points of resem-
blance in the opinions maintained by TertuUian in his
Montanistic and his non-Montanistic Treatises. In some
we shaU find positive assertion of the tenets of the new
sect, and positive attacks upon the members of the
Church^ But where these are wanting, we discover the
same method of argument, references to the same Scrip-
tural passages in the same sense, and a prominency given
to those topics which were the favourite topics of Mon-
tanism. The mere mention of the New Jerusalem,
Revelations, the Universal Priesthood, and the Hke, are
not enough to determine that TertuUian was a Montanist
when he made them^, If we could arrange with certainty
his treatises in chronological order, and know positively
the date of his secession, we might trace throughout
the gradual development of his particular views in one
direction, in the course of which he for some time
imagined himself to be only maintaining the Church-sys-
^
Bunsen^sHippol.Vol.
I.
p.133.
^
In De Coron. c. i, the attack
7
Kaje'8 Tertull.
p. 6. is rather allusive than direct. Sub-
THE VIEWS OF TERTULLIAN. xxxvii
tem, but at last found himself carried beyond it, and
then began, as so many have since done, to attack those
whom he had left as perverters of the genuine spirit of
Christianity. In determining the order in which the
three treatises now before us appeared, we were partly
guided by internal marks, and must not therefore now
assume the order, and thence draw positive conclusions.
But we may go so far as to point out how well the
proposed order falls in with the known history of Ter-
tuUian, and the probable course by which such a person
would pass over to such a sect as that of Montanus ; and
it may not be irrelevant to remark, that the very choice
of his subjects is suggestive of some such progress. He
first denounces the shows, where he seems to have reason
and authority evidently on his side ; then trades and pro-
fessions and customs, where there is room for doubt ; and
lastly, an usage which though undoubtedly mixed up
with idolatry, was in itself harmless and indifFerent.
I do not, however, propose to dwell minutely upon the
indications of Montanism or of a Montanistic tendency
in the several treatises. Some of them will be brought
forward in the course of the following remarks upon
some of the special arguments employed by Tertullian
on the subjects here taken in hand.
CHAPTER V.
Some
of
Tertullian's special Arguments.

1. Upon Expediency.
The pleas of necessity, pleasure, and expediency,
were not likely to win much favour with a man like Ter-
eequently he expressly attacked the
"
De Spect. c. 29, See Kaye'8
orthodox under the title of Psy- Tertull.
p. 41.
<hici.
55
xxxvui INTRODUCTION.
tullian. The pleasure-seeker had indeed little to urge.
That the indulgence of eye and ear did not interfere
with devotion^ was manifestly contrary to reason and
experience. Nor -would the difficulty of obtaining a
livelihood justify unlawful means of subsistence^. The
propriety of avoiding persecution, conciliating favour,
and the like, must evidently depend upon the actions
themselves being indifFerent. It is observable that Ter-
tuUian meets such pleas by a reference to the baptismal
vow^. He shews the nature of the service into which
the baptized had entered, what they had promised to
give up, and having to his own satisfaction proved that
the things to which he objects were included in the bap-
tismal renunciation, he triumphantly appeals to the duty
of forsaking the world, of sufFering or of dying for
Chrisfs sake.

2. Upon tJie excellence

of
Ood^s Worhs.
One plea, however, deserved especial consideration,
and the mode in which it was answered is indicative of
the general views of TertuUian. The world, it was said,
was created by God*. AU that was in it was intended
to minister to man's profit and delight. Why then not
enjoy those objects which are all part of God's creation
?
Herein lay the germ of those opinions, which, carried
out into their consequences, resulted in Gnosticism, and
*
De Spect. c. i. main argument considered likely to
^
De Idol. c. 13. influence Christians is that of the
*
The constant reference to the baptismal vow. Thus De Spect.
baptismal ?ows,and to the dedication c. 4 : principalem auctoritatem sig-
of the baptized to the service of God, naculi nostri

renuntiasse nos dia-

can scarcely escape notice. Besides holo et pompis et angelis ejus. Ibid.
the broad distinction between Chris- c. 6 : spiritus quibus renuntiamus.
tiani and Etlmici, the former being c. 13: sinepompa diaboli non sunt.
admitted to God's household, (De c. 13:
qui bis idolis renuniiavimus.
Spect. 2,familiari jure), we find in c. 34 : pompa diaboli adversus quam
each of these three treatises the %n signaculo
fidei
ejeramus. D9
TERTULLIAN^S SPECIAL ARGTJMENTS. xxxlx
which were so vehemently opposed by TertuUian. The
danger lay in obliterating the distinctiveness of Christi-
anity, and losing sight of the consequences of the fall.
Tertullian's reply was both philosophical andjust. True,
that the works of creation were good. True, that man
was created in the image of God, but his nature was
corrupted at the fall, and so he substituted for the natu-
ral the unnatural use of the things which God had made.
True, that there are many created things, common to all
mankiud, sanctioned by Christ as man, and yet mis-
apphed to the service of devils. But the mere fact of
its being a creature of God does not solve the doubt.
We must distinguish, on grounds of Scripture, reason and
authority, what are and what are not necessary, and in
the true sense natural usages.

3. Upon Scripture.
The authority of Scripture being beyond dispute
paramount, the first appeal was made to this. The ar-
guments of his opponents, as Tertullian represents them,
might spring from simplicity or scrupulousness, but rested
upon a narrow view of the contents of Holy Writ^
They searched for literal precedents, often adducing
such as were very far from obvious, and failing these,
maintained that what is not expressly prohibited is
allowed. To these narrow views Tertullian was abso-
Idol. c. 6 : De ipso sacramento nos- conscriptus in lihris vitcc

redemptus
tro. Ibid. c.
15
: templis renuntiasti. a Christo

causce in sacramenti tes-

c. 18: tu si diaboli pompam yerasti. tatione ejeratce

pompce diaboli. And

c. 10 : dejeratio per eos quos ejerasti. lastly, the reniarkable comparison
De Cor. c.
3:
m< a baptismo ingre^ in De Cor. c.
13,
between the miles
diar, (this however has reference to Christi and miles Mithro!, Jdque in
the particular rites of baptism). signum habet ad probationem sui,
Ibid. c. 11: divinum humano sa- sicuhi tentatus fucrit de sacramento.
cramento sitperduci

totam substan-
*
De Spect. c. 3. De Cor. c. 6.
tiam sacramenti subvertit. c. 12: tu
'
De Spect. c. 3.
De Cor. c.
a.
proinde miles ac servut alterius es
xl INTRODUCTION.
lutely opposed. The comprehensiveness of Scripture
rules, and the obligation to observe not the letter merely,
but the spirit, were with him fundamental principles.
And although he may have erred in the opposite ex-
treme, as where he maintains against his adveraries, that
whatever is not expressly permitted is forbidden^, and
where he makes use of such forced deductions, as that
from the first Psalm ', or where he attributes an extrava-
gant authority to individual decisions^, he was in the
main right. The Gospel-rules are for the most part
general, to be apphed to all the circumstances of those
who embrace it. And it is the business and the duty of
men to make deductions from its general principles.
The exaggerated view of the promise that the Holy
Spirit will aid both the Church as a body, and indi-
viduals in their search after truth, was a main feature
of Montanism ; and the position, that the determination
of any Christian has the force of law, occurs, not in-
deed without quaUfication, in the last of these three
treatises^. We shall have little difficulty in agreeing with
Tertullian, that precepts against murder, adultery, and
the like, carry in them potentially a prohibition of the
sports of the circus, amphitheatre, and theatre^", br that
the command against idol-making included the subsidiary
employments directly and peculiarly connected with this
trade^^; although we may not be inclined to acquiesce
in the deduction of the unlawfulness of military service
from
the disarming of Peter'^; or in the parallel of
"
De Cor. c. a : Sed quod non quod Deo congruat, quod disciplina
prohibetur ultro permismm est. Im- conducat, quod saluti projiciat ; but
mo prohibetur quod non ultro est the tone of the remarks in this
permissum.
chapter indicates a considerable
7
De Spect. c.
3.
leaning, if no more, to Montanistic
*
De Cor. c.
4.
views of special inspiration.
"
De Cor. c. 4.
The qnalifica-
'"
De Spect. c. 1519.
tion, indeed, almost makes the pro-
"
De Idol. c. 8.
position unobjectionable, duntaxat
'*
De Cor. c. 11.
TERTULLIAN'S SPECIAL ARGUMENTS. xH
Judas' sale of Christ for thirty pieces of silver, with the
reeeption of an imperial largess^^. These extravaganees,
if we may so call them, (and some such occur in the
writings of most earnest men of all times) have often been
taken hold of, and ridicule thrown upon the writer who
employed them, by men who, dwelHng upon superficial
blemishes, have failed to penetrate to the truth which
lies within. Whatever may become of particular argu-
ments, the one great truth which TertulUan maintains is
this, that Christianity is a religion of the spirit, and must
be judged and appreciated by the Spirit given to man.

4. Upon Tradition.
The application of the Scripture, according to its
spirit, required to be determined by some rule. And this
necessarily involved the question, what authority is to be
given to previous determination, or in other words, to
the tradition of the Church. And as this question has
been handled by Tertullian in more than one treatise,
and some have appealed to him in support of the Ro-
manist theory of tradition^*, it may be well to examine
his views on this point.
1 The authority of tradition in establishing doctrine
is not discussed in any of these three treatises, but it is
discussed in the De Prcescriptionibus adversm Hcereticos^^.
TertuUian there, in shewing upon what ground heretics
are to be met, objects to the mere appeal to Scripture
bn two grounds, first, because these discussions are for-
'*
De Cor. c. 13. Pbieur on De Cor. c. 3. The pas-
'* '
In traditionibus mire facit sage in Euseb. is probably v. c. 16
:
TertuUianus contra Calvinistas et irapd t6 /coTa trapdSociu koI KOTa
Magdeburgenses, qui audacter nimis
StaSoxvf dvusOev ttj^ eKKXriaiav eOos
asseruerunt hoc Montani dogma esse St/Oev TrpofptjTevovTa, which implies
quod falsuro et mera calumnia. Nam no more than that Montanus intro-
Montanus auctore Eusebio, Lib. v. duced certain novelties.
Bist. contraria quaedam traditioni
>*
C. 15
19.
primus proposuisse fertur.' Lk
xlii INTRODUCTION.
bidden by the Apostle
(1
Tim. vi.
4;
Tit. iii.
10);
an
argument, it will be observed, itself based upon Scrip-
ture ; and secondly, because heretics do not adopt the
same canon, or the same principle of interpretation as
the orthodox.
To settle the preliminary question, Where is the true
canon, and the true principle of interpretation ? we
must consider the source from whence it is derived. If
we find, on the one hand, a number of Churches, which
can trace up the succession of their ministers to the
Apostles themselves, agreeing and holding what they do
hold as a legacy bequeathed to them by their prede-
cessors, and on the other, a body of men bringing for-
ward some new principle, the result of their own cogita-
tions, we may determine, according to Tertullian, that
the truth Kes with the former^^. The nearer the apo-
stolic times were, the more forcible was this argument,
the greater the probability that the judgment of the
Apostle was preserved. And hence the great value of
the succession
^'^,
(the traditio apostolica, upon which
Irenaeus^^ insists so frequently), because it might fairly
be supposed that in a Church where the rule had passed
in an unbroken line the truth would be preserved.
Further than this, the agreement of all such Churches
in one belief was, in Tertullian's mind, a strong presump-
tion in favour of their conclusions ; nor shall we, I think,
be inclined to hesitate in adopting his rule, which was an
anticipation of the famous one of Vincentius of Lerins,
quod semper, quod ubique, quod db omnibus
^^.
But those
^
De Praescript. c. ao. twv 'ttoo-toXwi' fcaTao-TaOei/Tas
'^
De Praescript. c.
33.
iirKrKoTrovi KaTa Tas e/c/cXTjctas kuI
'"
Iren. lll. c. 3:
Ttjv
fxhv
ovv Toiii SiaSe^afjLevoviavTov^ews^iu.iJov,
nrapdhoa-iv twv d-TrocTToXwv ev o\to tous fxtiSev
toiovto SiSd^avTai firjde
To K6a-fj.it) (pavepovfievijv ev irdarrf eiriyvovTa^, olov iiTrd tovtoov Xiipui-
eKK\ti<ria irdpeaTiv dvayvwpiarai SetTai.
irdarL toIs TdXtiGij bpdv edeXova-i,
'*
De Prasscript. C. 38: Age
Kal
exofxev
KaTttpiO/jLeZv tovs uirJ nunc omnes erraverint, deceptus
sif
TERTULLIAN'S SPEC5IAL ARGUMENTS. xliii
were not the main grounds upon which TertuUian insists.
The promise of the Spirit, given as a teacher of truth,
was at all times impressed strongly upon his mind.
Here too, we shall scarcely dissent from the position that
the Holy Spirit has preserved in the Church of Christ a
body of fundamental truths. But in the apphcation of
the rules the difficulty Hes. What are universal, what
are fundamental
truths? Nor can we disguise from
ourselves that Tertullian's answers to these questions
were often wrong ; and it is here that controversialists
of all days have made their departure, often into very
different lines of argument.
But while we admit the general principles laid down
by TertuUian, we must allow that he to a considerable
extent lost sight of the circumstance that the guidance
of the Spirit does not exclude the admixture of error
with truth, whether in the individual or in the Church
visible ; that one consequence of human infirmity is this,
that even in the transmission of truth error will grow up,
and that it requires learning, thought, and patience, to
discover it, The exaggeration, I had almost said the
caricature, of the principle that truth is in the Church,
which would make mere lineal succession an adequate
guarantee for its presence, is the foundation upon which
the errors of the Church of Rome rest. These de-
ductions belonged to a later age than that of Tertul-
lian's, for his constant appeals to Scripture as the
supreme authority, shew that if he took the doctrine
at first hand from authority, he subjected it to the trial
of Scripture and of reason, and thence argued back to
Apostolus de testimonio reddendo Ecclesias aliter interim intelligere,
quibusdam, nullam respexerit Spi- aliter credere, quam ipse per Apo-
ritus Sanctus, uti eam in veritatem stolos prc^dicabat
:
ecquid verisimile
deduceret, ad hoc missus a Christo, est ut tot ac tant< unam
fidem erra-
ad hoc postulatus a Patre ut esset
verint ?
Nullus inter multos eventus
doctor veritaiis, neglexerit
officium
unus est exitus, variasse debuerat
T)ei villicus, Christi vicarius, sineiis error doctritUB eeclesiarum.
xKv INTRODUCTION.
the confirmation of the legitimacy of the authority to
which he had already submitted ; a process precisely that
prescribed by our own Articles, which set forth the
Church as the witness and keeper of Holy Writ, having
authority only to propose those things as necessary to
salvation which can be proved by the warranty of holy
Scripture
'^'',
We observe that Tertulhan has Hkewise
furnished us with the rule
of
faith that is to be the
test of a true Church^^. This rule of faith contains
simply a summary of the objective truths of Christianity,
as contained in the Apostles' Creed ; nor does it appear
that even as a Montanist he had any idea of development
of doctrine, but only of the development of the spiritual
powers and mental faculties of beHevers, In a treatise^^,
where there is a clear promulgation of Montanistic views,
and where the subject of tradition is again handled,
TertuUian prefaces his remarks with the same rule
of
faith
containing the same objective truths which he had
elsewhere maintained^^.
2 On the authority of tradition in estabUshing
ohservances, we have an interesting discussion in the De
Corona. We remark that TertuUian does not treat of
these observances, as of rites and ceremonies, indif-
ferent in themselves, which the Church may decree or
annul as a matter of order^^ and authority, but as
grounded upon the analogy of faith, and therefore abso-
lutely binding. True tradition was a legitimate deduc-
tion from the principles of Christianity, and as such
obligatory by whomsoever made. Custom was the practi-
*"
Artt. VI. and XX.
^4
BpKaye,in his remarks (Ter-
*^
De Praescript. c.
13.
tull.p.286)appearstome(ifImayex-
^^
De Virg. Vel. c. 1.
press my opinion) not to distinguish
^^
See the remarks in ltaye'8
sufBciently between the view of rites
Tertullian,
p. 373,
foll., where Ter- and ceremonies contained in our
tullian's views as proposed in the Articles and that of Tertullian. The
De PrcBscriptionibus are fuUy exa- "XXXIVth Article views these rites
mined. and ceremonies as roatter of order
TERTULLIAN'S SPECIAL ARGUMENTS. xW
cal testimony of such tradition. Both tradition and law
were enunciations of that which was imperative, not on
account of the law, nor on account of the tradition, but
on account of the principle which was involved therein^^.
To discover this principle (ratio), or the reason
of
the
tJiing, was highly edifying, as confirmatory of faith, but
was not necessary. The law or the tradition must be first
accepted without question, and then might be estabUshed
against gainsayers by an examination of the principle.
No doubt this view sets a very high value upon tradition
;
but when reason is once set to judge, as TertulHan pro-
poses, it will not always be content with returning an
answer in support of authority; and TertuUian himself
found this to be the case. Where he is arguing on
the side of universal custom, he insists upon that as
paramount, but in laying down his general axioms on
the authority of custom, he seems himself conscious of
the need of some qualification. When he comes for-
ward afterwards to dispute against a custom of the
African Church^'^, he is not content with a mere
appeal to reason in the case of a disagreement in cus-
tom, but states some general propositions that are
scarcely consistent with what he had advanced upon the
former occasion. Truth must never be sacrificed to
custom. Lapse of time, respect of persons, and the pre-
rogative of locahties, often give birth to customs that
mihtate against truth. Heresy is not convicted by its
novelty, but by its falsehood. The Spirit promised to
the disciples is to stand in the place of custom^''. We
and authority in a particular church,
**
De Cor. c.
4.
liable to be changed and modified
*'
De Virg. Veland.
by proper authority in that chureh,
*"
De Virg. Vel. c. i : hoc exi-
Tertullian regards them as unalter- gere veritatem, cui nemo prceseribere
able, being autlioritative deductions potest, non spatium temporum, non
(if rightly made) which to infringe patrocinia personarum, non privile-
would be to violate the analogy of gium regionum, ex his enim Jert
faith. consuetudo initium ab aliqua igno^
xlvi INTRODUCTION.
must examine and determine what is agreeable to God's
will by the assistance of the Holy Spirit^**. We may in-
deed account for this difFerence of sentiment by the dif-
ferent position which Tertullian occupied; and thiswould
tally with the supposition that he had not long become
a Montanist when he wrote the De Corona. Having
severed himself decidedly from the Church, though he
maintained her doctrines and professed merely to carry
out further her discipline, he found himself at times
in coUision with that traditionary custom on which he
once set so high a value. And his increased confidence
in special illumination gave a proportionate preponder-
ance to the authority of private judgment. But in truth
Tertullian's habit of pressing his adversary with any
weapon at his command, may induce us to attribute
much of this difference of views to the difference of the
subject which he had in hand
;
having in the one case to
support, in the other to attack, a custom prevalent in the
African Church. The argument of the authority of pri-
vate judgraent is employed in the De Corona, although
with a very different purpose to that in the De Virginibus
Velandis. So that perhaps the true conclusion is, that
TertuUian had not very accurately defined the limits of
reason and authority, and appealed in turn to whichever
seemed most on his side, but that as by his secession he
set himself in one way against authority, he became
rantia vel simplicitate sortita, in
^^
De Virg. Vel. c. 16
: Hlud
nsum per successionem corroboratur, itaque sit tibi et Scriptura et natura
et ita adversus veritatem vindicatur, et disciplina, quod ratum Deo inve-
Ibid. : HiEresim non tam novitas quam neris, sicut juberis omnia examinare,
veritas revincit. Ibid. : Quce est et meliora qucEque sectari.
ergo Paracleti administratio, nisi
^*
De Cor. c.
4:
Rationem tra-
hac, quod disciplina dirigitur, quod ditioni et consuetudini et Jidei pa-
Scriptureerevelantur,quodintellectus
trocinaturam aut ipse perspicies,
reformatur, quod ad meliora
profi-
aut ab aliquo qui perspexerit disces;
citur ?...IIunc (Christum) qui rece- interim nonnullam esse credas, cui
perunt, veritatem consuetudini ante-
debeatur obsequium.
ponunt.
'
Gelasii Decret. apud Labb.
TERTULLIAN'S SPECIAL ARGUMENTS. xlvii
gradually more disposed to tnist to his individual reason,
or rather his individual illumination. But he never lost
sight of the principle, that we must examine Scripture
for ourselves, and confirm our faith in the truths which
we receive, whether of doctrine or observance, by a
comparison of them with Scripture and with reason, a
principle which can alone produce a sound corroboration
of faith, and which is no way at variance with the cau-
tious and reverential maxim, First beheve that you are
bound to obey, and then seek to discover from yourself
or others the reason for your obedience^^.
CHAPTER VI.
TJie value
of
ihe WorTcs
of
TertulUan.
The adhesion of TertuUian to Montanism necessarily
threw discredit upon his writings. In the year 492 Pope
Gelasius, who made a very diligent enquiry into canoni-
cal and apocryphal books, classed the works of Tertul-
lian {ppuscula Tertulliani) with those of various heretics,
not merely disowned but utterly cast forth by the whole
Roman Cathohc and ApostoHc Church^. Gelasius* un-
compromising condemnation had its effect. AIl the
early Roman Catholic editors thought it necessary to
apologize for undertaking the works of such an author.
Rhenanus, in his preface, refers to the respect in which
TertuUian was held by S. Cyprian and other early
writers, and would qualify the censure of Gelasius'*.
Conc. Gen. Vol. iv.
p. 1265: Non tuUiani libellis primariam auctorita-
solum repudiata verum etiam ab tem adimit Pontificia censura. Non
omni Romana catholica et apostolica quod vetet illos legi sed quod nolit
Ecclcsia eliminata, atque cum suis iUos publice legi in templis, propter
auctoribus, auctorumque sequacibus nimiam auctoris vetnstatem, aliter
sub anathematis indissolubili vinculo nonnunquam vel loquentis, vel quo-
in cBtemum conjitemur esse damnata. rundam veterum dogmata secuti,
* '
Siquidem in notissimo illo quae postea testimoniis sacrarum li-
Gelasii Pontificis decreto, cujus ini- terarum convicta snnt et ila dam-
tium Sancta Romana Ecclesia, Ter- nata.' Rhen. PhjBF. The words of
xlviii INTRODUCTION.
To
prevent error, he adds Definitiones ecdesiasticorum
dogmatum.
Pamelius prefixes a list of Paradoxes of
TertuUian, with the Antidotes of Pamelius. And Rigalt,
in his preface, endeavours to shew that the Montanism
of TertuUian was of a very moderate tone, and expresses
his unwillingness to sanction any heterodox opinions in
terms which have been thought rather poUtic than
sincere^
I have not attempted to define very accurately Ter-
tullian's opinions, or to distinguish what are and what
are not Montanistic. The value of his writings consists
not so much in his special opinions, as in the light which
his works throw upon the history of the early Church.
His acknowledged unsoundness in some particulars will
of itself warn us to use a caution which is scarcely less
necessary in the study of writers more strictly orthodox.
For we should in all cases considcr the position of the
Fathers as witnesses and as men. Both their testimony
and their opinions are affected by the age in which they
lived. The value of the former is manifestly enhanced
by
proximity to apostolic times. Their opinions derive
some weight from the same cause. But in judging of
them we must make the proper allowances for the
character of the individual and of his age. Disregard
to this consideration has led some to estimate the Fathers
by modern notions and modern habits of thought, and to
ridicule the outward peculiarities of those whose in-
trinsic excellence they do not understand. It has led
others to attach to their writings an authority which
they themselves never dreamt of claiming, and to view
their works as a serics of separate maxims and propo-
sitions to be coUected into a code, all but infallible, and
applicable,
without modification,
throughout all genera-
the decree, however, quoted in the
^
Dupin and other Ronianist
former note do not admit of this editors complain of the looseness of
niild interpretation.
Rigalt'8 opinions on many points.
VALUE OF TERTULLIAN'S WORKS. xlix
tions of mankind. Ecclesiastical history is concerned
to ascertain the facts and the doctrines of primitive
Christianity ; but this is not all. If we would understand
how the kingdom of heaven grew from a little seed to a
mighty tree, and gradually gained an empire over the
hearts of men, we must study the condition of the world
during its growth, and the development of thought in
various directions within the Church itself. The careful
study of an ancient author informs us not only of the
truths held of old, but of the manner in which they were
apprehended. In each of these respects, Tertullian is
most valuable. His vigorous individuahty, gives us to
see what a primitive Christian was, and how he was
impressed with Christian truths. His varied learning in
subjects whether sacred or profane, renders his works
a rich repository of all that concerns the manners and
customs of his age. Most interesting information is
supplied by him as to ancient rites, and ancient litur-
gical forms ; while his very errors render his testimony
to doctrinal truths, of which there was no question, the
more free from suspicion. Above all his intimate ac-
quaintance with and constant reference to the holy
Scriptures, give to his words a peculiar value. In him
we have an author who flourished not more than 100
years after the death of the apostle S. John, bearing testi-
mony direct and incidental to almost every book in the
Scriptural Canon, proving that these Scriptures, and no
others, were regarded in that early age as the voice of
the Holy Spirit *, as the rule of life, of whose authority
was no doubt^ whose decision was without appeal, by
the study of which men were to understand and beUeve^.
Apolog. c. i8.
*
Apolog. c.
19.

Apolog. c. 18.
TEKTULLIANI LIBER
DE SPECTACULIS.
ERRATUM.
Page
81,
line
3, for me quoque, read me neqnd.
V
TERTULLIANI LIBER^
DE SPECTACULIS.
QUI status fidei, quae ratio veritatis, quod prae-
scriptum disciplinse inter cetera ssecularium
errorum etiam spectaculorum voluptates adimat,
Dei servi, cognoscite, qui cum maxime ad Deum
acceditis, recognoscite, qui jam accessisse vos testi-
ficati et confessi estis^ ne aut ignorando aut dissi-
mulando quis peccet. Tanta est enim vis volup-
tatum, ut ignorantiam protelet in occasionem et
conscientiam corrumpat in dissimulationem^ Ad
utrumque adhuc forsan alicui opiniones ethnicorum
blandiantur, qui in ista causa adversus nos ita
CAP. I.
Learn your
obligations to
abstain Irom
shows, and bo
not deceived
by the false
reasonin^ of
the Gentiles.
It is not only
your wigdom,
but also your
duty to ab-
Btain.
'
This book was in some ancient
MSS. divided into two, the first
containing the first eleven chapters
as they now stand. The second
part ia probably the sanie as the
treatise incorrectly designated, in an
old catalogue of the library at Cor-
bey edited by Mai, as De Munere,
because the twelfth chapter com-
mences with that subject. The ca-
talogue mentions a MS. containing
Tertullianus De Resurrectione Car-
nis, De Trinitate, De Spectaculis, De
Munere,
<Sfc.
Rhenanus in his edi-
tion of 1538 says, that he in vain
expected from Treves Spectaculo-
rum libros, and Barthius in a note
on Stat. Theb. ix.
169, says that
he had once read in a life of
TERT.
Ulric Fabricius, a counsellor and
Spanish legate of the Elector of
Treves, that there had been in his
hands duos Tertulliani lihros De
Spectaculis.
Ch. I.
^
qui aitn maxime, Cate-
chumens
;
qui jam accessisse... the
baptized. Comp. De Idol. c.
24:
hcEC accedentibus ad
fidem
propo-
nenda et ingredientihus infidem in-
culcanda est.
^
tanta est vis voluptatum... *such
is the force of pleasure that it im-
pels ignorance to talie occasion to
sin, and bribes conviction to shut its
eyes to guilt' Comp. De Idol. c.
3 : quoniam muUifariam servos Dei,
nec tantum ignorata sed etiam dissi-
mulata subvertit.
TERTULLIANI LIBER
CAP. I.
argumentari* censuerunt : Nihil obstrepere reli-
gioni in animo et conscientia tua tanta solatia
extrinsecus oculorum vel aurium, nec vero Deum
offendi oblectatione hominis, qua salvo erga Deum
metu et honore suo in tempore et suo in loco frui
scelus non sit. At quin hoc cum maxime paramus
demonstrare, quemadmodum ista non competant
verae religioni et vero obsequio erga verum Deum.
Sunt qui existiment Christianos, expeditum morti
genus, ad hanc obstinationem^ abdicatione volup-
tatum erudiri, quo facilius vitam contemnant,
amputatis quasi retinaculis ejus, nec desiderent
quam jam supervacuam sibi fecerint, ut hoc con-
silio potius et humano prospectu, non divino prse-
scripto definitum existimentur. Pigebat scilicet
etiam perseverantes in tantis voluptatibus propter
Deum mori^. Quamquam etsi ita esset, tam apto
consilio tantae obstinatio disciplinse
'^
debebat obse-
quium.
CAP.ii.
Jam vero nemo est, qui non hoc quoque prse-
*
argumentari. Two Gentile ob- sunim
flumini
rapidissimo aut per
jections ; i, that the pleasures of the aera volaturum. Comp. Plin. Ep. x.
eye or ear need not interfere with loi: neque enim duhitabam quale-
the religion of the heart;
3,
that cunque esset quodJaterentur, pervi-
the abstinence is only prudential, caciam certe et inflexibilem obstina-
lest life become too pleasant to tionem debere puniri.
abandon.
^
Pigebat scilicet. 'Quasi vero
^
ad hanc obstinationem. Rig. non multi pro deo passi sint qui his
quotes from Arrian: v-iro fiavias
tantis voluptatibus minime abstinu-
fikv
ovvaTai Tis oi/Ttos ^taTeOiji/ai ernnt.' Oehl. More probably pi-
TT/oos Tavra, Kal viro tQov<s 01 TaXi- gcbat is used as the imperfect in
\aiot
;
a proverb, Qafftrov dv tis Greek, (jjw for ^/xeWev ecrea-dai).
TousairdMtoi/ffou Kai X.picrTov /xeTa-
'
I suppose that continuance in plea-
SiSa^eiev
;
and an answer of Apollo sures so great as these, were enough
to a question put by Porphyry how to make men slow to die for God.'
to reclaim liis wife from Christian-
^
tantce ohstinatio disciplinip, ' the
ity, facilius ipsum literas impres- resolution belonging to so grave a
DE SPECTACULIS.
tendat, omnia a Deo instituta et homini attri-
cap. ii.
buta, sieut prsedicamus, et utique bona omnia, ut
The misuse of
'
tr
'
T.
'
God 8 works
boni auctoris : inter hsec deputari universa ista,
fheTr proper
.
purpose;for
ex quibus spectacula mstruuntur, Circum
'
verbi
^^''Yed'^
ffratia et leonem et vires corporis et vocis suavi-
madl good.
. . ...
Cien. i. 31.
tates : igitur neque alienum videri posse neque
inimicum Deo quod de conditione constet ipsius,
neque cultoribus Dei putandum^ quod Dei non sit
inimicum, quia nec alienum. Plane et ipsae ex-
structiones^ locorum, quod saxa, quod caementa,
quod marmora, quod columnse, Dei res sunt, qui ea
ad instrumenta terrse dedit, sed et ipsi actus sub
coelo Dei transiguntur. Quam sapiens argumen-
tatrix sibi videtur ignorantia humana ! prsesertim
cum aliquid ejusmodi de gaudiis et de fructibus
saBculi metuit amittere. Plures denique invenias,
quos magis periculum voluptatis, quam vita^, avocet
ab hac secta. Nam mortem etiam stultus ut debi-
tam non extimescit, voluptatem etiam sapiens ut
tantam non contemnit, cum alia non sit et stulto
eccIcs. ui. 22.
rule of life.' Some take consilio to struuntur. Equum.
be the abl. and disciplinx the dat.
*
putandum. Cod. Ag. cul
case
;
some both to be datives. The deputandum. Pam. vitandum. Rig.
position of obstinatio inclines me to from conjecture, culpcB deputandum,
consider disciplincB as the gen. Dis- and Oehl. cultoribus Dei deputan-
ciplina, *the Christian rule of life.' dum. The reading in the text is
Apolog. c.
4j,
nec plencB nec ideo that of Gangnaeus, 'and that the
timendte estis disciplintB ad innocen- worshippers of God ought not to
ticB veritatem.
'
At all events the re- consider as odious what is not odi-
solution necessary for so strict a ous to God because it is not foreign
rule of life should fall in with (and to Him.' The same argument is ex-
strengtlien itself bj) a plan so suit- amined in De Cult. Foem. i. 8.
able and prudent.'
,
^
exstructiones, the buildings of
Ch. II.
'
circum. Cod. Ag. ins theatres and the like. et ipsi actus.
....quum. Gangn. instruuntur. Cum.
'
It is God's heaven under which the
The rest circum. Rig. reads in- very performances take place.'
12
TERTULLIANI LIBER
CAP. 11. et sapienti vitse gratia, nisi voluptas*. Nemo negat,
quia nemo ignorat quod ultro natura suggerit,
Deum esse universitatis conditorem, eamque uni-
versitatem tam bonam, quam homini mancipatam.
Sed quia non penitus Deum norunt^, nisi naturali
jure non etiam familiari, de louginquo non de
proximo, necesse est ignorent, qualiter administrari
aut jubeat aut prohibeat quse instituit, simul quis sit
semukis^ ex diverso adulterandis usibus divinse
conditionis, quia neque voluntatem neque adver-
sarium noveris ejus, quem minus noveris. Non
ergo hoc solum respiciendum est, a quo omnia sint
instituta, sed a quo conversa. Ita enim apparebit,
cujus vi sint instituta, si appareat, cujus non sint^.
Multum interest inter corruptelam et integritatem,
quia multum est inter institutorem et interpola-
torem. Ceterum omnes species malorum, quae
etiam ethnici ut indubitata et prohibent et defen-
*
nam mortem... 'Death is too sinns, and Oehl. qucB vis sittemula;
inevitable for even the fool to fear Rig. qute vis CBmula. Comp. De
excessively, pleasure too powerful Coron. ch. 6 : qua Dei amulus uni-
for even the whe to disregard ; for versam conditionem certis usibus ho-
it is pleasure that malies life sweet mini mancipatam cum ipso homine
whether to the wise man or the corrupit. Conditio and condere for
fool.' Oehl. from conjecture reads creatura and creare. De Cult. Foem.
datam for tantam, 1.8: Dei conditio est et tus et merum.
*
norunt. Theknowledgeof God
"^
non ergo...cujus non sint. The
among the heathen is contrasted text follows Gangn. and PameL,
with that among Christians. See except that they read quo omnia
below, nos igitur qui Domino cog-
instead of a quo omnia. Cod. Ag.
nito. The heathen know God only is here illegible. Rig. (followed by
by natural right, as nien, not by Oehl.) from conjecture reads cui
special right, as of God's household, usui sint instituta, si appareat, cui
{naturali jure non etiam Jamiliari)
non. Dodgson tianslates this,
'
we
they know Him afar off, not nigh. must not only consider by whom all
*
quis sit cemulus. Cod. Ag.
things were made, but from what
simul mula. Gang. quce sit they are turned awayfor so will it
amula. Pam. quis sit cemului. Ur-
be seen to what use they were, if it
DE SPECTACULIS.
dunt^, ex operibus Dei constant. Vis homicidium
cap. ii.
ferro, veneno, magicis devinctionibus^ perfici?
Tam ferrum Dei res est, quam herbae, quam an-
geli. Numquid tamen in hominis necem auctor
ista providit? Atquin omnem homicidii speciem
uno et principali prsecepto interimit : Non occides. exo<i. xx. 13.
Proinde'" aurum, ses, argentum, ebur, lignum, et
quaecunque fabricandis idolis materia captatur, quis
in sseculo posuit, nisi saeculi auctor Deus? Num-
quid tamen ut hsec adversus ipsum adorentur?
Atquin summa offensa penes illum idololatria est.
Quid non Dei est quod Deum offendit? sed cum
offendit, Dei esse desiit, et cum desiit, offendit.
Ipse homo, omnium flagitiorum auctor, non tantum
opus Dei, verum etiam imago est, et tamen et cor-
oen. 1.27.
pore et spiritu descivit a suo institutore. Neque
enim oculos ad concupiscentiam sumpsimus et
linguam ad maliloquium et aures ad exceptaculum
be seen to what use they were not fendunt, 'guard against.' The anti-
made.' But a quo conversa must thesis seems more in Tertullian'8
mean 'by whom they have been manner.
changed;'thefirstsentencereferring
^
devinctionibus. 'Colvius Ad
to institutorem et interpolatorem, the Apul. Met. i.
6,
correxerat magicis
second to corruptelam et integrita- devotionibus quod improbavit jam
tem. The ancient reading gives
Oudendorpius. Devinctiones ma-
a sufficiently clear sense. 'We must gicae sunt, KaTaSea-en, KaTaSearfxoi,
consider not only by whom all things
Vide de his interpretes ad Virg.
have been made, but also by whom
Ecl. viii. 77.' Oehl.
they have been perverted. For then
'o
proinde for perinde. Below,
will it be clear by whose power they
c. y,proinde apparatus ; c.
37,
pro'
have been made, when it is clear by inde habe ac si; De Idol. c. i, pro-
whose power they have not been inde disposita
;
De Cor. c.
12,
pro-
made.' Conip. De Cult. Foem. i. inde miles ac servus; Apolog. c.
8: quia (cmuli sint necesse est, qutB x^, cedes proinde, aras proinde ; De
Dei nonsunt.
Cor. c. lo, proinde uti ea re, atque
*
etprohibentetdefendunt, *both si ; De Cult. Foem. 11.
g,
proinde
prohibit (by law) and defend (by 061* curanda est. In the two last
argument).' Dodgson translates de- places Cod. Ag. has perinde.
TERTULLIANI LIBER
CAP. II.
maliloquii et gulam ad gulse^^ crimen et ventrem ad
gulae soeietatem et genitalia ad excessus impudi-
citiae et manus ad vim et gressus ad vagam vitam,
aut spiritus ideo insitus corpori, ut insidiarum, ut
fraudum, ut iniquitatum cogitatorium fieret? Non
opinor. Nam si omnem malignitatem et si tantam
malitiam^2 excogitatam Deus exactor innocentiae
odit, indubitate, quaecunque condidit, non in ex-
itum operum constat condidisse quse damnat, licet
eadem opera per ea, quse condidit, administrentur
;
quando hsec sit tota ratio damnationis, perversa
administratio conditionis a conditis. Nos igitur qui
Domino cognito etiam semulum ejus inspicimus,
qui institutore comperto et interpolatorem una de-
prehendimus, neque mirari neque dubitare oportet,
'^
gul(B critnen. gula for gulo- conceived in the thonghts.' But
sitas. De Jejun. c. 17: Appen- the position of tantutn, and the
dlces quidem gulcB, lascivia atque force of excogitatam,
'
thought out,*
lujcuria est. scarcely admit of this ; malignitas
'^
tantam malitiam. Oehl. con- and malitia excogitata refer to insi-
siders malignitas and malitia as the diarum, fraudum, and iniquitatum.
qualities which those ascribe to
'
God hates all these oiFsprings of the
God, who consider Him to have thought, and cannot therefore liave
created man with such a design. created nian's faculty in order to
La Cerda adopts Ursinus' conjec- find an issue in thoughts and deeds
ture, tantum, explaining it :
*
Posset which He conderans.'
objici, visa tanta rerum perversitate
'^
demutatam. Ursin. from con-
in usibus, Deum ipsa mundi crea- jecture reads quin universam sub-
tione solum fecisse res, ut illae ma- stantiam...demutarit. Oehl. follows
lum exitum haberent. Diluit. Ne Cod. Ag., Gangn. and Rig. in
hoc puta. Nam et Deus, ut vere reading demutavit, but has only a
est, tantum odit malignitatem in comma aftero/jorfef. Cod. Ag., Rig.
usibus et nialitiam, perinde indu-
and Oehl. insert pariter cum ipso
bitate constat nou condidisse illum
integritati institutam after substau'
res in exitum malorum operum,
tiam ejus. The text foUows Gel.
qu<B ipse damnat.^ Dodgson reads
andPam.: 'Weought notto wonder
tantum, and translates,
'
If God that or doubt, seeing that man himself,
requireth innocency, hateth all the image and work of God, the
wickedness and malice, when only lord of the whole universe, has been
DE SPECTACULIS.
cum ipsum hominem, opus et imaginem Dei, totius cap. ii.
universitatis possessorem, illa vis interpolatoris et ps. viu. e.
aemulatoris angeli ab initio de integritate dejecerit,
universam substantiam ejus, pariter cum ipso in
perversitatem demutatam^' adversus institutorem,
ut, quam doluerat'* homini concessam, non sibi, in
ea ipsa et hominem reum Deo faceret, et suam domi-
nationem collocaret.
Hac conscientia' instructi adversus opinionem
cap. iii.
ethnicorum convertamur magis ad nostrorum de-
chri^tians,
tractatus^ Quorundam enim ndes aut simphcior
scripturaiau-
^
'^
thonty, there
aut scrupulosior ad hanc abdicationem spectaculo-
prohibftFonhi
the flrst
rum de Scripturis auctoritatem^ exposcit et se m
i^saira.
incertum constituit, quod non significanter neque
nominatim denuntietur servis Dei abstinentia ejus-
from the beginning cast down from Tunc enim meretur cum cognoscifur
his purity by the power of the oppo- an mcreatur. Vacante autem meriti
sing and envious angel, that nian's notitia, unde odiijustitia defenditur,
whole substance was equally with quct non de eventu sed de conscientia
himself perverted to opposition a- probanda est ? Conscientia is
'
a full
gainst his Maker.'
and certain knowledge,' * aconviction
'*
quam doluerat, sc. imaginem arising not from outward proof, but
Dei. S. Cypr. De Zelo,
p. 256
(Ed. from inward assurance.'
Bened. ): Jlle angelica majestafe
*
detractatus, not fonnd else-
subnixus, ille Deo acceptus etverus, where. Rig. from Ursin. reads re-
postquam homincm ad imaginem Dei tractatus, as below, c. 11. Ad
factum conspexit, in zelum malivolo Uxor. 11. c.
a, detractata et exerta
livore prorupit, non prius alterum senteniia est, where however Cod.
d^iciens instinctu zeli, quam ipse Ag. has districta, Most think de-
zelo ante dejectus, captivus antequam tractalus here to be put for trac-
captus, perditus antequam perdens, tatus. Oehler explains it by detrac-
dum, stimulante livore, homini gra-
tationes, tergiversationes, as refer-
tiam datcB immortalitaiis eripit, ipse
ring to certain Christians drawing
quoque id, quod priusfuerat, amisit.
back from their strict rule.
Ch. III.
'
Hac conscientia, ' fur-
^
de Scripturis auctoritatem. S.
nishedwiththisintimateknowledge,' Cypr. De Spectac.
p. 339:
Ubi
referring to Nos igitur qui Domino
scripta sunt ista ? ubi prohibita ?
cognito. Conscientia is opposed to See below, c.
33,
and De Cor. c.
a.
opiniones. Comp. Apolog. c. 1 :
TERTULLIANI LIBER
CAP. III. modi. Plane nusquam invenimus, quemadmodum
Exod.xx.i4, aperte positum est : Non occides, Non idolum
coles, Non adulterium, non fraudem admittes, ita
exserte definitum ; Non in Circum ibis, non in
theatrum ; agonem, munus non spectabis. Sed inve-
nimus ad hanc quoque speciem pertinere illam
P8.L1. primam vocem David, Felix vir, inquit, qui non
abiit in concilium impiorum et in via peccatorum
non stetit et in cathedra pestium* non sedit. Nam
Luc. xxiii. so.
etsi justum illum^ videtur prsedicasse, quod in con-
cilio et consessu Judseorum de negando^ Domino
consultantium non communicavit, late tamen sem-
per Scriptura divina dividitur, ubicumque secundum
prsesentis rei sensum etiam disciplina munitur^, ut
hic quoque non sit aliena vox a spectaculum inter-
*
in cathedra pestium, Clem. cundum Deos dcBmonas deputent.
Alex. Paed. Lib. iii. quoted by Le- Comp, Adv. Valent. c. i, ex divintB
prieur : ov 6e direiKOTcoi Tct crTdSi.a copicB occasione
;
De Prsescr. c. 39,J?<
Kal Ta deaTpa KaGeSpav Xoi^ituj;
utique foecundior divina literatura
irpoareiiroi tis dv.
adfacultatem cujuscumque matericB.
*
justum illum. Joseph of Ari-
"
et in via statur. The populace
mathea. Rigalt quotes from Comm.
stood in the gangways and in the
in Psal. : Tertullianus in libro de
passages of the amphitheatre. Lips.
Spectaculis asserit hunc Psalmum
de Amphith.
p.
54
(Lug.Bat.
1584)
et de Josepho posse intelligi, qui cor-
quotes an amusing epigram in which
pus Domini sepelivit, et de his qui ad
Martial tells us of one Manneius, who
spectacula Gentium non conveniunt.
thrust himself into the seats of the
^
negando. Rig. conjectures ne- knights, and being detected took his
cando. The MSS. have negando
position in the gangway, half sitting
and denegando. The murder of our
and halfstanding. Mart. Epig. v. 14:
Lord was the final denial of Him. Et hinc miser dejectus in viam trans-
7
late tamen semper... 'Scripture it, Subsellioque semifultus extremo,
has however always an extended Et male receptus altero genu, jactat
application, wherever in accordance Equiti sedere, Lectioque se stare,
with the meaning belonging to a
"
cardines balteorum. The seats
particular occasion the Christian of the Roman amphitheatre were
rule is at the same time supported.' in stages : i podium, a platform
secundum, 'foUowing along with
;'
for the senators; 3 equestria, for
in Apolog. c. 46,
'
next after,' se- the knights
; 3
popularia, for the
DE SPECTACULIS. 9
dictione. Si enim pauculos tunc Judseos impiorum CAP. iii.
concilium vocavit, quanto magis tantum conventum
ethnici populi ? Minus impii ethnici, minus pecca-
tores, minus hostes Christi, quam tune JudsBi?
Quid quod et cetera congruunt ? Nam apud spec-
tacula et in via statur^. Vias enim et cardines
vocant balteorum per ambitum^ et discrimina popu-
larium per proclivum^**. Cathedra quoque nomi-
natur ipse in anfractu ad consessum situs'^ Itaque
contrario infelix qui in quodcumque concilium im-
piorum abierit et in quacumque via peccatorum
steterit et in quacumque cathedra pestium sederit.
Generaliter dictum intelligamus, cum quid etiam
speciaHter interpretari capit. Nam et specialiter
qusedam pronuntiata generaliter sapiunt. Cum
people. At the back of each stage
the wall rose in a high step forming
akind of belt {prcecinctio or halteus)
round the amphitheatre. Above
the balteus was a platform of a few
feet, from which the seats of the
Dext higher stage rose, (prcecincti-
onis itinera). Lipsius, De Amph.
p. 32,
quotes Vitruv. iii. 3 : Pra-
cinctiones ad altitudines theatrorum
pro rata parte Jaciendce videntur
;
neque altiores quam quantaprcecinc-
tionis itinerissii latitudo. Pliny, N.H.
XVIII.
76
(Lipa.
1787)
tells us that
if aline be drawn from N. to S. across
a field, qui ita limes per agrum cur-
rit, cardo vocatur. Hence probably
cardo was nsed for a principal line
of division. Tert. calls the prcecinc-
tionis itinera of Vitruvius cardines
halteorum per amhitum, the main di-
viding lines or limits of the baltei
running round the amphitheatre.
"*
discriminapopulariumperpro-
clivum, the gangways down the am-
phitheatre dividing the seats into
cunei. Popularia seems here to in-
clude all but the podium : properly
they were th^ seats of the populace
distinguished from those of the sena-
tors and knights, as in Suet. Domit.
c.
4.
The appropriation of parti-
cular seats to the knights in the
theatre was first made by Roscius
Otho ; to the senators and knights in
the amphitheatre, by Augustns; in
the circus, to the senators by Clau
dius, to the knights by Nero.
"
ipse in anfractu ad consessum
locus. The portico running round
the amphitheatre at the back of the
rows of benches was the place where
the women brought their seats {ca-
thedras), and sat apart. Here too
those who were in mourning sat.
Lips. De Amph.
p.
59,
quotes Cal-
purn., Venimus ad sedes, ubi pulla
sordida veste InterJamineas specta-
hat turba cathedras, and refers to
Sueton. August. c.
44.
15
10
TERTULLIANI LIBER
CAP. 111. Deus
Israelitas admonet disciplinse vel objurgat,
Exod. xii. utique ad omnes habet^^ . cum iEgypto et ^thiopise
exitium
comminatur, utique in omnem gentem pec-
catricem
praejudicat. Si omnis gens peccatrix est
iis. .xiv.
.iEgyptus et JEthiopia, a specie ad genus, quemad-
modum etiam de origine spectaculorum omne spec-
taculum concilium impiorum, a genere ad speciem.
CAP. IV. Ne quis argumentari nos putet, ad principalem
mai vowre- auctoritatcm
convertar ipsius signaculi nostri. Cum
nounces idol-
.... .,..,.
'^rove th^'^
aquam ingressi Christianam fidem in legis suae verba
idoiltrous, in profitcmur, renuntiasse nos diabolo et pompse et
origin, title,
placrau^d'
angclis ejus ore nostro contestamur. Quid erit
'^
summum ac prsecipuum, in quo diabolus et pompae
et angeli ejus censeantur, quam idololatria ? ex qua
omnis immundus et nequam spiritus, ut ita dixe-
rim^ quia nec diutius de hoc. Tgitur si ex idolo-
latria universam spectaculorum paraturam constare
constiterit, indubitate prsejudicatum erit etiam ad
spectacula pertinere renuntiationis nostrse^ testi-
monium in lavacro, quse diabolo et pompse et angelis
ejus sint mancipata, scilicet per idololatriam. Com-
memorabimus origines singulorum, quibus in cuna-
^*
adomnes habef. 'Suppleo ad- Provid. lib. 6 : Qucb est in haptismo
monitionem disciplince vel ohjurga- salutari Christianorum prima con-
tionem. Z\xm\i.s pronuntiata.' Oehl. fessio? Quce scilicet nisi ut renun-
Ch. IV.
*
ut ita dixerim. De tiare diabolo cum pompis ejus atque
Virg. Vel. c. a, semel dixerim, una ec- spectaculis et operibus protestentur
?
clesia sumus. Dodgs., *from whenee Ergo spectacula et pompce, etiam
(so to speak, for I shall speak no juxta nostram
professionem, opera
longer on this point,) cometh cvery sunt diaholi. Quomodo, O Chris-
wicked and unclean spirit.' tiane, spectacula post haptismum se-
^
renuntiationis nostra. See be- queris, ques opus esse diaholi
confite-
low, c.
34;
De Idol. c. i8; De Cor. ris? Ajigeli is used for the messen-
c.
3;
Ibid.c.
13;
Bingh. Chri-it. An- gers of the evil one T^aMiwi. On this
tiq. XI.
7,
3,who quotes Salvian, De Tert. in De Vel. Virg. c.
7,
and De
DE SPECTACULIS. 11
bulis in sseculo adoleverint, exinde titulos quorun- cap. iv.
dam, quibus nominibus nuncupentur, exinde appa-
ratus, quibus superstitionibus instruantur, tum loca,
quibus prsesidibus dicentur, tum artes, quibus aucto-
ribus^ deputentur. Si quid ex his non ad idolum
pertinuerit, id neque ad idololatriam neque ad nos-
tram ejerationem pertinebit.
De originibus quidem, ut secretioribus et igno- cap. V.
tis penes plures nostrorum, altius nec aliunde inves- pubUcl^Sil^cs
^ ^ ^
is idolatrous.
tigandum fuit, quam de instrumentis ethnicalium
litterarum. Exstant auctores multi qui super ista
re commentarios ediderunt. Ab his ludorum origo
sic traditur. Lydos^ ex Asia transvenas in Etruria
consedisse Timseus refert, duce Tyrrheno, qui
fratri suo cesserat regni contentione. Igitur in
Etruria inter ceteros ritus superstitionum suarum
spectacula quoque religionis nomine instituunt.
Inde Eomani^ arcessitos artifices iputuantur, tem-
pus, enuntiationem, ut ludi a Lydis vocarentur. Sed
etsi Varro ludos a ludo, id est a lusu interpretatur,
sicut et Lupercos ludos^ appellabant, quod ludendo
discurrunt, tamen eum lusum juvenum et diebus
festis et templis et religionibus reputat. Nihil jam'*
Orat. c.
33,
grounds an interpreta-
*
Inde Romani. Liv. vii,
3.
tion of I Cor. xi.
6, 6id tovs dyye-
^
ludos. Oehl. reads ludios
;
but
Xous, propter angelos, to denote the all the MSS. have ludos, which Sal-
rebellioua angels supposed to be masius interprets as put for ludios,
mentioned in Gen. vi. i. See De as servitium for servi, ministerium
Idol. c.
9,
n.
4.
ioT ministri, and the lilce. More pro-
^
quibus auctoribus,
*
to what bably Lupercos ludos is for Luper-
patrons they are assigned,' as the ca?e ^Mtfo*, andjMwne*,orsomesuch
art of music to ApoUo, &c.
noniinative, is to be understood be-
Ch. V.
'
Lydos, Herod. i.
94.
fore discurrant. On the Lupercalia,
Cic. De Orat. ii,
14,
Timceus longe see Liv. i.
5
;
Ovid. Fast.ii.
379,
sqq,
eruditissimus.
*
nihil jam..., 'no niatter now
12 TERTULLIANI LIBER
CAP. v. de causa vocabuli, dum rei causa idololatria sit.
Nam et cum promiscue^ ludi Liberalia vocarentur,
honorem Liberi patris manifeste sonabant. Libero
enim a rusticis primo fiebant ob beneficium quod ei
ascribunt, demonstrata gratia vini. Exinde ludi
Consualia dicti qui initio Neptunum honorabant.
Eundem enim et Consum^ vocant. Dehinc Equiria^^^
Marti Eomulus dixit, quamquam et Consualia Ro-
mulo defendunt^ quod ea Conso dicaverit Deo, ut
volunt, consilii, ejus scilicet, quo tunc Sabinarum
virginum rapinam militibus suis in matrimonia ex-
cogitavit. Probum plane consilium^ et nunc quoque
inter ipsos Romanos justum et licitum, ne dixerim,
penes Deum. Facit enim et hoc ad originis macu-
lam, ne bonum existimes quod initium a malo
accepit, ab impudentia violentiae, ab alio deo'*', a
fratricida institutore, a filio Martis. Et nunc ara
Conso illi in Circo defossa est ad primas metas sub
terra, cum inscriptione hujusmodi : Consus consilio
Mars duello Lares Coillo^^ potentes. Sacrificant
for Ihe origin of the term, so long ealled by the common appellation of
as the origin of the thing is idolatry.'
'
games,' clearly sounded the honor
If the Lupercalia were called games of Liber. For they were first estab-
on account of the sports, the sports lished for his praise. Then came
being consecrated to religious ser- games called Consualia, and these
vice proves my point. were from the first in honor of Nep-
*
promiscue. La Cerda notes the tune. Next Romulus established the
mistake of those who conceive Ter- Eqiiiria in honor of Mars.
tnlhan to say that the name ii6e-
^
Consum, Liv. i.
9.
ralia was given indifi^erently to all
^
Equiria. Equestrian games,
games. Dodgson falls into this error. celebrated in the Campus Martius.
The argument is this. Tertullian Ov. Fast. 11.
859,
wishes to shew that the origin of
*
de/endunf, 'theyclaim the Con-
the games is idolatrous, whatever be sualia too for Romulus.' See be-
the origin of the term 'games.' For, low, c. 8,
n. 11.
says he, the Liberalia, even when
*
probum plane. Ironical. ' An
are idola-
trous.
DE SPECTACULIS. 13
apud eam Nonis Juliis sacerdotes publici, xii.
cap. v.
Kalend. Septembres flamen Quirinalis et Virgines.
Dehinc idem Romulus Jovi Feretrio ludos instituit
in Tarpeio, quos Tarpeios dictos et Capitolinos
Piso
'2
tradidit. Post hunc Numa Pompilius Marti
et Robigini fecit (nam et robiginis deam'^ finxe-
runt), dehinc TuUus Hostilius, dehinc Ancus Mar-
tius et ceteri quoque per ordinem. Et quibus
idolis ludos instituerint, positum est apud Sueto-
nium Tranquillum, vel a quibus Tranquillus accepit.
Sed hsec satis erunt ad originis de idololatria reatum.
Accedit ad testimonium antiquitatis subsecuta
cap. vi.
posteritas, formam originis de titulis hujus quoque
oames! whl
,
.
^ ^ j 1
ther iiational
temporis prseierens, per quos signatum est, cui
or funereai,
idolo et cui superstitioni utriusque generis' ludi
notarentur. Megalenses enim et Apollinares, idem
Cereales et Neptunales et Latiares et Florales in
commune celebrantur ; reliqui ludorum de natalibus
et solemnitatibus regum et publicis prosperitatibus
et municipalibus festis superstitionis causas originis
excellent device, forsooth, and one ture, and as the Lares had nothing
yvhich is right and lawful among the to do with the Comitium, not a very
Romans themselves, not to say be- happy one. Rigalt conceives cot7-
fore God I' Zwm to be domus penetrale, from koX-
"*
ab impudentia...deo. I retain \ov, and that from coillum came in-
the ancient reading. Oehl. foUows quilinus or incoillinus. Salmas. con-
Rigalt, who adopted a correction of jectures colio ; colium from colo.
Ursinus, ab impudentia, a violentia, The reading is doubtful, and no
ab odio. Cod. Ag. reads ab impu- explanation satisfactory.
dentia a violenticB, -wheTei the inser-
'*
Piso. Arnob. iii.
p.
i3a(Lug.
tion of a was probably an oversight. Bat. 1651);
Lact. D. 1. 1. 6.
Alio deo, i. e. other than Consus,
'*
robiginis deam. Ov. Fast. iv.
another so-styled god.
907.
'*
Coillo. Cod.Ag.Coillo.Ga.ng.
Ch. VI.
'
utriusque generis,oi
Cum illo. Gel. and Pam. Comitio.
the circus and of the theatre. See
The last ia probably only a conjec- below c.
7,
and c. 10.
14 TERTULLIANI LIBER
CAP. vi. habent. /Inter quos etiam privatorum memoriis
legatariae editiones
^
parentant, id quoque secundum
institutionis antiquitatem. Nam et a primordio
bifariam ludi censebantur, sacri et funebres, id est
deis nationum et mortuis. Sed de idololatria nihil
differt apud nos, sub quo nomine et titulo, dum ad
eosdem spiritus perveniat, quibus renuntiamus,
licet mortuis, licet diis suis faciant. Proinde mor-
tuis suis ut diis faciant^ una conditio partis utrius-
que est, una idololatria, una renuntiatio nostra
adversus idololatriam.
CAP. VII.
Communis igitur origo ludorum utriusque gene-
meute^l^Sle
ris, communcs et tituli, ut de communibus causis.
Proinde apparatus communes habeant necesse est
de reatu generali idololatrise conditricis suse. Sed
Games are
idolatrous,
especially of
the Circen-
siaii.
*
legataricB editiones, the celebra-
tion of funeral games according to
atestamentarydisposition. SeeLips.
Saturn. i. c.
7.
Lips. quotes Senec.
De Brev. Vit. : Quidam disponunt
etiam illa, qum ultra vitam sunt,
moles magnas sepulcrorum et operum
puhlieorum dedicationes et ad rogum
munera et ambitiosas exsequias.
Comp. Hor. Sat. 11.
3, 8j,
and Pers.
VI. 43.
^
licet...faciant. This is the read-
ing of Gangn., Gelen. and Pamel.
The reading of the Cod. Ag. is in
the main foUowed by Rig. and Oehl.
butwithdifferentemendations. The
reading of the text gives a clear
sense, and is less conjectural. For
the use of the subj. in the protasis,
compare De Idol. c,
2,
discedant, re-
maneat...sufficit. ibid. c. 11, Sitnunc
...opinor. ibid. c. 16,
Sim vocatus,
So the imp. is used De Idol.
c. I, operas recognosce, idololatres
homicida est. ibid. c. 14,
excerpe sin-
gulas sollemnitates ...non poterunt.
On mortuis see De Idol. c.
9,
n.
7.
Ch. VII. '^om/ja. Ovid.Fast. IV.
391
: Circus erat pompa celeber, nu-
meroque Deorum. The pompa Cir-
censis wa.s a procession of those who
were about to take part in the Games.
It started from the temple of Jupiter
Capitolinus, went round the Forum
through theVelabrum to the Circus
Maximus. The order was as follows
:
I the chief magistrates ; a
noble
youths;
3
chariots and athletes;
4
saltatio armata;
5
saltatio saty-
riea ; 6 tubicines and tibicines
;
7
mi-
nistri sacrorum majorum ; 8 minis-
tri sacrorum minorum
;
9
images of
thegodsor oftheemperors on tensae
or fercula; 10 armamaxae; 11 col-
legia augurum, &c. On arriving at
the Circus sacrifices were offered to
the various deities of the spina (see
below, c. 8).
This procession was
DE SPECTACULIS.
15
Circensium paulo pompatior suggestus, quibus pro- cap. vii.
prie hoc nomen pompa^, praecedens, quorum sit in
semetipsa probans^ de simulacrorum serie, de ima-
ginum agmine, de curribus, de tensis, de arma-
maxis^ de sedibus, de coronis, de exuviis*. Quanta
prffiterea sacra, quanta sacrificia praecedant, succe-
dant, quot collegia, quot sacerdotia, quot oflBcia
moveantur, sciunt homines illius urbis, in qua daa-
moniorum conventus^ consedit. Ea si minore cura
per provincias pro minoribus viribus administrantur,
tamen omnes utique Circenses illuc deputandi
unde et petuntur, inde inquinantur unde su-
muntur. Nam et rivulus tenuis de suo fonte et
surculus modicus ex sua fronde qualitatem originis
continet. Viderit ambitio vel frugalitas ejus, quod^
Deum offendit : qualiscumque pompa Circi, etsi
at first peculiar to the Ludi Magni, the images were placed ; exuviiP, the
instituted by A. Postumius after dresses and other trappings of the
the battle of Regillus. AfterAvards it gods. De Coron.
0.7: de exuviis
wasadopted generally at all Games. utriusque privigni. Oehler quotes
*
prohans. Rig. from conjee. Apul. Met. xi. c. 10: Sed antisti'
probat. This is unnecessary. The tes sacrorum proceres illi...potentis-
subst. verb e< is understood,/>auZZo simorum deorum prceferebant cxm-
pompatior (est) suggestus. vias.
^
de curribus, de tensis, de arma-
^
dmmoniorum conventus. Comp.
maxis. currus, the chariots which below, c. 13, CapitoKum omnium
contended inthe race; tensce (from dmmotium templum est ; Apolog. c.6,
<cn<fo), chariots containing images Capitolio prohibitos, id est curia de-
of gods drawn by ropes ; arma- orum pulsos.
maxcB, large wagons, on which
**
quod,
*
no niatter whether there
arms were piled up as trophies. be display or eeonomy in that which
Sueton.76 Jul. : Ampliora etiam hu- offends God.' On viderit see De
mano Jastigio deeemi sibi passus et Cor. c. 2,
n. 2. Cod. Ag. sit. Gel.
sedem. auream in curia, et pro tribU' and Pamel. quo. Barraeus quod.
nali tensam, et ferculum Circensi Rig. Viderit ambitio sive frugalitas
pompa,templa,aras,simulacrajuxta ^us. Deum. Oehl. from conject. jf.
Deos. Oehler does not mention the read-
*
desedihus,decoronis,deexuviis. ing^ quo and yuorf, but says g^uo* is
sedes or sell(E the thrones on which the common reading.
le TERTULLIANI LIBER
CAP. VII. pauca simulacra circumferat, in uno idololatria est
;
etsi unam tensam trahat, jovis tamen plaustrum
est. Qusevis idololatria vel modice locuples et
splendida est censu criminis sui^.
Ut et de locis secundum propositum exsequar,
Circus' soli^ principaliter consecratur, cujus sedes
medio spatio et effigies de fastigio sedis emicat,
quod non putaverunt sub tecto consecrandum quem
in aperto habent. Quod^ spectaculum primum a
Circe habent, Soli patri suo, ut volunt, editum
affirmant. Ab ea et Circi appellationem argumen-
CAP.VIII
The place of
Games, tho
Circus, is
idolatrous.
We may in-
decd enter it
as passors by,
but not as
spectators.
7
censu criminis sui. Dodgs., Mn
the amount of its sinfulness.' Oehl.
explains censu by origine; but see
De Idol. c.
4,
n.
4.
Ch. VIII.

On the Circus Maxi-
mus, see Smith's Dict. of Greek and
Eom. Antiq.
2
/SoZi. Tac. Annal. XV.
74:
Tum
decreta dona et grates Deis decer-
nuntur, propriusque honos Soli, (cui
est vefus ades apud Circum, in quo
facinus parabatur) qui multa con'
jurationum numine retexisset.
^
quod, Cod. Ag. qui, adopted
by Rig. and Oehl. The latter by
conject. alters habent to atque. The
reading of the text, which is that of
the other Edd. is perfectly intel-
ligible without alteration, The verbs
habent and
affirmant
are used by
Tertullian with a general nomina-
tive, such as quidam, understood.
So throughout this chapter, vovent,
sustinent, &c. and elsewhere.
*
ova. Livy, in a very corrupt
passage (xli. ^a), says that
Q.
Ful-
vius Flaccus and A. Postumius Al-
binus the censors (a.u.c. 680) caused
to be placed ova ad notas curriculis
numerandis. This passage has been
variously amended. At any rate it
points to the adoption of ova to num-
ber the courses. But this is directly
opposed toDion Cassius (Lib. xlix.
p. 417
B. [Hanov.
1606]),
who says of
Agrippa, when ^Edile (a.u.c.
731):
Kciv Tio iTnroSpofjLm acpaWo/xevovi
Tous dvdpwTTOvi irepl tov twv oiav-
\wv apid/xov Tovi Te SeX^plva^ Kal
Ta cooeiS}]
6rifj,iovpyrifJ.aTa /coTeo-Ttj-
aaTo. Cassiodor. Var. iii. ji ; Nec
illud putetur irritum, quod metarum
circuitus ovorum erectionibus expri-
matur, quando actus ipse, multis su-
perstitionibus gravidus, ovi exemplo
geniturum se aliqua
profitetur. See
notes in Drakenborch's
Livy, 1. c.
Panvinius draws a distinction be-
tween ova Castorum surmounting
the met(E, and ova curriculorum
on
the spina. Ancient coins shew ova
both on the metce and on the spina.
Is it not possible that ova were first
erected on the mete in
680, and after-
wards on the spina in
731 ?
^
delphinos. Juv. Sat. vi.
589:
Conslitit ante phalas, delphinorum-
que columnas.
^
wuen*. Cod. Ag. andRig. J5e?-
phinos Neptuno vomunt columnce.
Sessias. Gangn, Delphines...vomunt,
columnas. Oehl. reads delphines...
DE SPECTACULIS. 17
tantur. Plane venefica eis utique negotium gessit cap.viii.
hoc nomine quorum sacerdos erat, dsemoniis et
angelis scilicet. Quot igitur in habitu loci ipsius
idololatrias recognoscis ? Singula ornamenta Circi
singula templa sunt. Ova^ honori Castorum ascri-
bunt qui illos ovo editos credendo de cygno Jove
non erubescunt. Delphinos^ Neptuno vovent^
Columnas Sessias a sementationibus, Messias a mes-
sibus, Tutulinas^ a tutelis fructuum sustinent. Ante
hastres arae trinis deisparent: Magnis, Potentibus,
Valentibus^. Eosdem Samothracas existimant.
vomunt. Column(e,makmgDelphines
the nomin. The reading of the text
(that of Gelen. and Pamel.) is pre-
ferable to Iligalt'8, in which vomunt
columnce is veryharsh, and has more
authority than Oehler'8. Vovent, 'men
dedicate;' sustinent, 'men tolerate,'
as Apol. c.
15,
sustinetis Jovis elogia
cantari. Perhapa there is some play
on the word, as used in connexion
with columnas.
^
Sessias, Messias, Tutulinas.
Plin. N. H. XVIII. 2: Seiamque a se-
rendo, Segestam a segetihus appella-
bant, quarum simulacra in Circo
videmus. Macrob. Saturn. 1. 16: apud
veteres quoque qui nominasset Salu-
tem, Senoniam, Seiam, Segetiam, Tu-
iilinam ferias observabat. Comp.
Apolog. 0.
33;
De Idol. c.
15 ;
De
Cor. c. 13. Arnob. adv. Gent. iii.
p. 115 : Unxionibus, inquit, superest
Unxia, cingulorum Cinxia replica-
tioni, Victa et Potua sanctissimcB
victui potuique procurant. O egre-
gia numinum et singularis interpre-
tatio potestatum ! nisipostes virorum
adipali unguine oblinerentur a spon-
sis, nisi virginalia vincula jam
fu-
rentes dissolverent atque imminenies
mariti, nisi potarent et manderent
homines, Diinomina non haberent!
S. Augustin (C. D. iv.
8)
enlarges on
Buch deities as Segetia, Tutilina, Run-
cina, &c. Luther (Op. Tom. i.
p.
8
[Witteb.i^Saj^comparesthepopular
saints with these pagan deities : Ad-
huc nonpudet nos Christianos ita in
sanctos partiri negotia rerum tempo-
ralium, ac si essent nunc facti
servi
et mancipia artificum; ita ut prope
redieritea Lema superstitionum, ut
rursus Romanorum illud chaos deo-
rum et quoddam Pantheon exstruxe-
rimus. Polytheism always appears in
much the same shape. ' The Chinese,'
saya the Bishop of Victoria, in an
account of a late tour, ' have peopled
heaven, earth,and aea, and even the
elements, with myriads of Shin, in-
ferior divinitieSjthe angels, ministers,
and subordinate agents of the Su-
preme Being, Shang-ta.' He men-
tiona Toiv-shin, the god of the small-
pox. It is found that the Chinese
are too ready, when converted by
Romanist missionaries, to adopt
saint-worship in the place of Shin-
worship.
*
Magnis, Potentibus, Valentibus.
' Macrob. Saturn. iii.
4.
Cassius He-
mina dicit Samothracas deos eos-
18
TERTULLIANI
LIBER
CAP.viii.
Obelisci
enormitas^ ut Hermateles
affirmat, Soli
prostituta ;
scriptura ejus, unde et census, de
iEgypto
superstitio est.
Frigebat
dsemonum
conci-
lium sine sua
Matre Magna ; ea itaque
illic
prsesidet
euripo^". Consus, ut
diximus, apud metas sub
terra delitescit^^
Murtias^^ quoque idolum fecit.
Murtiam enim deam amoris
volunt, cui in illa parte
sedem vovere.
Animadverte,
Christiane, quot no-
mina immunda
possederint
Circum. Aliena est
tibi religio, quam tot
diaboli spiritus occupaverunt.
De locis quidem locus est retractandi ad praeve-
niendam quorundam
interrogationem. Quid enim,
inquis, si alio in tempore
Circum adiero? pericli-
tabor de
inquinamento ? NuUa est prsescriptio de
locis. Nam non sola ista conciliabula spectacu-
lorum, sed etiam templa ipsa sine periculo disciplinae
adire servus Dei potest urgente causa simplici dun-
taxat, quee non pertineat ad proprium ejus loci
negotium vel officium. Ceterum et platese et forum
et balnese et stabula et ipsse domus nostrae sine
demque Romanorum Penates dici, son considers the euripus to be an
Geoiie fxeydXov^, Oeous
xPf""'''"^*
artificial lake for sea-fights, but it
eeoiis (^ui/aTous.' Oehl. does not appear that there was ever
^
obelisci enormitas. An Egyp-
such a lake in the Circus. Sueton.
tian obelisk,
la^f
feet high, besides
Jul. c.
39,
mentions sueh a lake in
the base, cut out of one stone was
minore Codeta, which was in the
placed by Augustus in the Circus Campus Martius; and Dion Cass.
Maximus, and dedicated to the sun.
quoted by Lipsius (Amph.
p.
40)
Plin. N, H.xxxvi.
14, 5.
The Hip-
says that Nero exhibited naval
podrome of Constantinople too had
fights in the amphitheatre. Lip-
its obelisk, a very large one also
sius quotes in the margin Senec.
from Egypt. Ep.
91,
qui euripos subito aquarum
'"
JEuripo, Euripi were fosses impetu implent aut siccent, which,
round the Circus, originally made perhaps, led to the confusion be-
by Julius Caesar, to jrotect the spec- tween the euripi and the artificial
tators from the wild beasts in the lakes.
arena. Plin. N. H. vin.
7.
Dodg-
DE SPECTACULIS. 19
idolis omnino non sunt. Totum saeculum Satanas
CAP.Viii.
et angeli ejus repleverunt. JSTon tamen quod in
saeculo sumus, a Deo excidimus, sed si quid de
i cor. v. lo.
saeculi criminibus attigerimus. Proinde si Capito-
lium, si Serapeum sacrificator et adorator intravero,
a Deo excidam, quemadmodum Circum vel specta-
tor. Loca nos non contaminant per se, sed quse in
locis fiunt, a quibus et ipsa loca contaminari alter-
cati sumus. De contaminatis contaminamur. Prop-
terea autem commemoramus quibus ejusmodi loca
dicentur, ut eorum demonstremus esse, quse in his
locis fiunt, quibus ipsa loca dicantur.
Nunc de artificio quo Circenses exhibentur. cap. ix.
Res cquestris retro simplex de dorso agebatur, et
'^hM^
racing is idol-
utique coramums usus reus non erat. Sed cum ad
atrous hav-
^
mg goos for
ludos coactus est, transiit a Dei munere ad daemo-
'**p**'-
niorum officia. Itaque Castori et Polluci deputatur
hsec species, quibus equos a Mercurio distributos
Stesichorus docet. Sed et Neptunus equestris est,
quem Gra?ci ''iTnriov^ appellant. De jugo vero
"
delitescit. See above, c.
5. fuerit, cujus vestigium manet, quod
Plutarch. Komul.
p. 35,
D. (Frankf. ihi sacellum etiam nunc MurticB Ve-
1630) : Kal ydp 6 /3a)/xov
(
Kwi/crov) ev neris. Comp. Apul. Met. vi. 8,
retro
Tto fi.itflvi
Tiiv i-mro&poixtov e<TTiv
metas Murtias. Cod. Ag. reads
tttpavji^ Tov uWov xpovov, ev Se Tois Murcias, the rest Murfias. Where
tTnri/cots dywiTiv dvaKaXvTTTofJLevoi. Gelen. and Pamel. read amoris,
"
Murtias, sc. metas, *It was Cod. Ag.
and Gangn. have marmo-
an idol that originated the Mur- ris. This led Rigalt to adopt Mur-
tian goal too.' A particular part cias, and conjecture marcoris, quot-
of the Circus near the goal was ingS. Aug. C.D. iv. 16,
who spealcs
called ad Murtiam, from Venus of Murcia, dea marcoris. Rig. also
Muriia, or Myrtea, to whom it was reads delitescit Murcias. Has quo-
sacred. Plin. N. H. xv.
36,
Quin ywe y and is in tliis followed by Oelil.
et ara vetus fuit
Veneri myrtece, But it is merely conjecturai; the
quam nunc Murtiam ; where Har-
Cod. Ag. here agreeing with the
duin quotes Varro, Intimus Circus ad
rest.
Murtiam vocatus...Alii esse dicunt
Ch. IX.
'
'i-mriov. Soph. (Ed.
a myrteto derivatam, quod ibi id Co). 713.
20
TERTULLIANI LIBER
CAP IX
quadrigas soli, bigas lunse sanxerunt. Sed et
Virg. Georg.
Primus Erichthonius cursus et quatuor ausus
lu. 113.
Jungere equos, rapidusque rotis insistere victor.
Erichthonius, Minervae et Vulcani filius, et quidem
de caduca in terram libidine, portentum est daemo-
nicum, immo diabolus ipse, non coluber. Si vero
Trochilus^ Argivus auctor est currus, primge Junoni
id opus suum dedicavit. Si Romae Romulus quad-
rigam primus ostendit, puto et ipse inter idola con-
scriptus est, si idem est Quirinus. Talibus auctori-
bus quadrigse productsB merito et aurigas coloribus
idololatrise vestierunt. Namque initio duo soli^
fuerunt, albus et russeus. Albus hiemi ob nives
candidas, russeus sestati ob solis ruborem voti
erant. Sed postea tam voluptate quam super-
stitione provecta russeum alii Marti, alii album
Zephyris consecraverunt, prasinum vero Terrae
Matri vel verno, venetum Coelo et Mari vel autumno.
'
TrocMlus. Cod. Ag. Prophy- professing to favour a party to
lus. Gangn. and Gel. Acrophilus. which the emperor was opposed.
Pam., Kig. and Oehl. Trochilus. De prasino conviva meus, venetoque
Oehl. say that Jerome ascribed the
loquatur, Necfaciant
quenquam po-
invention of the chariot both to
cula nostra reum. Comp. Plin. Ep.
Erichthouius and to Trochilus.
ix. 6 : Si tamen autvelocitate equo-
8
Namque initio. Cod. Ag. Nam
rum aut hominum arte traherentur,
cequi initio. Rig. Nam equi initio.
esset ratio nonnulla
;
nunc favent
Gangn. Nam initio equi. Gel. and panno, pannum amant, etsi in ipso
Pam. Et ab initio duo soli. The cursu medioque certamine hic color
reading in the text is a conjec-
illuc, ille huc transferatur, studium
ture of Salmasius. Equi is better favorque
transibit, et repente agita-
omitted ; duo soli sc. colores. These tores illos,quosprocul noscitant, quo-
colours were adopted by parties rum clamitant nomina, relinquunt.
with the utmost vehemence, factio
Cu. X.
'
infelicitate thuris et
prasina, factio russea; and there saw^Mintff,
*
the unhappy scene of in-
were in the Circus certain heads cense and blood;' alluding to the
of the party, domini factionis. See
sacrifices ofFered in the Circus.
Sueton. Ner. c.
5.
Martial, Ep.
^
designatore. Designator was
X.
48, 33,
alludes to the danger of
originally the marshal to any proces-
DE SPECTACULIS. 21
Cum autem omnis species idololatrias damnata sit a cap. ix.
Deo, utique etiam illa damnatur quse elementis
mundialibus profanatur.
Transeamus ad scenicas res, quarum et origi- cap. x.
nem communem et titulos pares secundum ipsam
bothXpS
, , ,
and art are
ab initio ludorum appellationem et admmistra-
idoiatrous.
tionem conjunctam cum re equestrijam ostendimus.
Apparatus autem ex ea parte consortes, qua ad
scenam a templis et aris ab illa infelicitate thuris et
sanguinis
^
inter tibias et tubas itur, duobus inquina-
tissimis arbitris funerum et sacrorum, designatore^
et haruspice. Ita cum de originibus ludorum ad
Circenses transiimus^, inde nunc ad scenicos ludos
dirigimus^ a loci vitio. Theatrum proprie sacra-
rium Veneris est. Hoc denique modo id genus
operis in sseculo evasit. Nam ssepe censores* re-
nascentia cum maxime theatra destruebant, moribus
consulentes, quorum scilicet periculum ingens de
sion ; but funeral processions being of the Circus and Theatre, (c.
5, 6).
most common, he became to be con- When he came to equipment, he was
sidered as especially belonging to led especially to the Circus, and
funerals. So the haruspex was con- confined himself entirely to the Cir-
cerned with the offices of the dead. cus in the question of place and
Apol. c.
13
: Nam et haruspex mor- art. He now therefore, after again
tuis apparet. briefly touching on the equipment,
^
transiimus. This is a conjec- considers the place and art of thea-
ture of Junius adopted by Oehler, trical shows.
and previously by La Cerda. The
*
dirigimus. De Jejun. c. 11:
ancient reading is transimus. Above Propterea per singulas direximus
c.
9,
1. 4.
Gangn. and Gelen. read jyunationum species. A loci vitio is
transit, where Pamel. from the Cod. in all the MSS. Rig. from conjec-
Clement. has transiit. 'Sincefrom ture, a loci initio; and Oehler, a
the origins of Games we made a loci. Initio.
transition to the Circensian, we
*
censores. Apol. c.
6,
qua the-
now direct our course to theatrical
atrastuprandismoribus orientia sta-
shows, starting from the corruptness tim (censores) destruehant? where
of the locality.' Tert. had discussed Oehl. refers to passages mentioning
the origins and titles of Games both such destructiou.
22 TERTULLIANI LIBER
CAP. X. lascivia providebant, ut jam hinc ethnicis in testi-
monium cedat sententia ipsorum nobiscum faciens
et nobis in exaggerationem disciplinae etiam hu-
manae prserogativa^ Itaque Pompeius Magnus solo
theatro suo minor, cum illam arcem omnium turpi-
tudinum exstruxisset, veritus quandoque memorise
suse censoriam animadversionem'^, Veneris aedem
superposuit^ et ad dedicationem edicto populum
vocans, non theatrum sed Veneris templum nun-
cupavit, Cui subjecimus, inquit gradus spectacu-
lorum. Ita damnatum et damnandum opus templi
titulo prsetexit et disciplinam superstitione delusit.
Sed Veneri et Libero convenit. Duo ista dsemonia
conspirata et conjurata inter se sunt ebrietatis et
libidinis. Itaque theatrum Veneris Liberi quoque
domus est. Nam et alios ludos scenicos Liberalia
proprie vocabant, prseterquam Libero devotos (quod
sunt Dionysia penes Grsecos) etiam a Libero insti-
^
ut jam hinc... *So that from perque mediam caveam sedentibus ac
lience the Gentiles are furnished silentibus cunctis descendisset.
with testimony from the opinion of
^
corporis
fiuxu.
S. Cypr. De
men of their own siding with us, Spect.
p. 340,
Homo fractus omni-
and we with an argument for in- bus membris et in ultra muliebrem
ereased strictness by the precedent moUitiem dissolutus. Arnob. vi.
p.
of mere human regulation.'
197,
Liber membris cum mollibus et
7
animadversionem. Oehl. quotes liquorisfoeminei dissolutissimus laxi-
Tac.Ann.:K.iY. 2,0: Quippeerant qui tate.^PTudent.HamaTt.
2^2, utfluxa
Cneium quoque Pompeium incusa^ voluptas
Diffluet,
Apul. Met. xi.
8,
tum a senioribusferrent quod mansu- incessuperfluofceminam mentiebatur,
ram theatri sedem posuisset. Apul. Met. i.
4,
puer in mollitiem
8
superposuit. Oehler quotes decorus.
Sueton. Claud. c. 21 : Ludos dedi-
^
mollitiam, Cod. Ag. and Rig.
cationis theatri Pompeiani, quod molliticB Veneris et Liberi. The da-
ambustum restituerat, e tribunali po- tives illi, illi seem to prove the cor-
sitoin orchestra commisit, cum prius rectness of the text.
apud superiores cedes suppUcasset,
"
immolant, 'dedicate as an of-
DE SPECTACULIS. 23
tutos. Et est plane in artibus quoque scenieis cap. x.
Liberi et Veneris patrocinium. Quse privata et
propria sunt scenae, de gestu et corporis fluxu^
mollitiam
^"
Veneri et Libero immolant^^, illi per
sexum, illi per fluxum dissolutis
^^
.
quae vero voce
et modis et organis et lyris transiguntur, ApoUines
et Musas et Minervas et Mercurios mancipes^'
habent. Oderis, Christiane, quorum auctores non
potes non odisse. Jam nunc volumus suggerere
de artibus et de his, quorumauctoresinnominibus^*
exsecramur. Scimus nihil esse nomina mortuorum,
sicut et ipsa simulacra eorum sed non ignoramus,
qui sub istis nominibus institutis simulacris operen-
tur et gaudeant et divinitatem mentiantur, nequam
spiritus scilicet, dsemones. Videmus igitur etiam
artes eorum honoribus dicatas esse, qui nomina
incolunt auctorum earum, nec ab idololatria vacare
quarum institutores etiam propterea dii habentur.
fering.' De Cult. Poem, ii
g,
humi-
other through hia wantonness.'
litatem animcB sua in victus quoque i3
mancipes, patrons.
De Idol.
castigatione Dei immolant. De Pu-
c. i, mancipes idolorum.
dic. c. lo, Si pcenitentiam Deo im- u
,
nominibus,
'
whose invent-
molarit. De Idol. c.
6,
ingenium
ors we detest in their names.'
The
tuum immolas. De Cor. e. lo, Hoc
inventors of arts would not in them-
enim idolis immolatur.
selves have been detestable,
but
'*
dissolutis. Pamel. reads disso.
their names have become so,
because
luti, and Herald. in Amob. vi.
p. they have been madeobjects of idol-
197,
quotes this passage, reading
atry. Under these names, as under
dissoluti, and proposing isti for illi.
the form of images, evil spirits are
The passage, as read in the text,
worshipped.
So that the spirits
runs thus
:
'
what are proper and
may be said to take up their abode
peculiar to the stage, eflferainacy in
in names and images which are in
gesture, and wanton posture of the
themselves nothing,
but become the
body, men dedicate as a pleasant
habitation of dajmons.
incolunt, ^oc-
oflfering
to Venus and Bacchus, the
cupy as inquilini.'
one
dissolute through her sex, the
24 TERTULLIANI LIBER
CAP. X.
Immo, quod ad artes pertinet, altius prsescripsisse
debemus^^
daemonas ab initio prospicientes^^ sibi
inter cetera
idololatris3 etiam spectaculorum inqui-
namenta, quibus hominem a Domino avocarent et
suo honori obligarent, ejusmodi quoque artium
ingenia inspirasse. Neque enim ab aliis procuratum
fuisset quod ad illos perventurum
esset : nec per
alios tunc homines edidissent, quam per ipsos,
in quorum
nominibus et imaginibus et historiis
fallaciam consecrationis sibi negotium acturas con-
stituerant
^'^.
CAP. XI.
Ut ordo peragatur, ineamus etiam agonum
'
The same is
the case as to
,^ , . . . j
i
tho origin,
'^
altius prcBScripsisse debemus.
ment,p1^e;
Dodgs.: we ought to have taken
and art of the
our rule from an earlier source, and
to have said, that the daemons, &c.'
For the use of the inSn. perfect
comp. Lucret. i.
333
: Otnnia enim
debet, mortali corpore qucE sunt,
Infinita
atas consumse. Oehl. ad
Scorp. c.
5,
remarks Tertullian's
fondness for perf. infinitives, quoting
De Fug. c.
6,
poterant proposuisse.
ibid. c. 13, maluit evitasse. Apol.
c.
3,
malunt credidisse.
^^
prospicientes. Comp. De Cor.
c.
7
: Si enim mendacium divinitatis
diabolus operatur in hac etiam spe-
cie, a primordio m^ndax, sine dubio
et ipse eos prospexeraf, in quibus
mendacium divinitatis ageretur.
'''
constituerant. Cod, Ag. and
Gangn. constituerunt. Pamel. ex
cod. Clem. constituerant, followed
by Kig. 'for neither would others
have provided what was to come
home to them (the daemons); nor
would they at thattime have brought
the arts into the world through the
agency of other men, than of those
very persons, in whose names, images
and histories, they had contrived the
cheat of a consecration.' On the
consecration of images see De Idol.
c.
15,
n. 8.
Ch. XI.
^
agonum. Tert. briefly
considers agones under the heads
of origo, tituli, apparatus, locus,
artes. Agones were properly in
Greece what ludi were in Rome,
and they had a common origin.
But although Tarquinius Priscus
is said to have introduced pugiles
in the Circus, the only Games which
became truly national at Rome were
the chariot-races. C. Fulvius first
iutrodueed athletes after the JEto-
lian war 186 b.c.
;
and in later days
Greek Games became fashionable
under the name of Agones. Scorp.
c. 6 : Agonas istos contentiosa so-
lemnia et superstitiosa certamina
GrcBcarum et religionum et volupta-
tur quanta gratia scECulum celebret
etiam Africce liquuit. There was a
Circus Agonalis at Kome, and Par-
vinius engraves a coin representing
Aurelian saerificing at the metcB,
inscribed Agonalia Aug. Aureliani
Augusti.
DE SPECTACULIS. 25
n;tractatum. Origo istis de ludorum propinquitate
CAP. xi.
est. Inde et ipsi sacri vel funebres instituti aut
diis nationum aut mortuis fiunt. Proinde tituli,
Olympia Jovi, quae sunt Romse Capitolina, item
Herculi Nemeaea, Neptuno Isthmia, ceteri mor-
tuarii agones. Quid ergo mirum, si apparatus
agonum idololatria conspurcat de coronis profanis,
de sacerdotalibus proesidibus, de collegiariis minis-
tris^, de ipso postremo boum sanguine? Ut de
loco suppleam, ut de loco communi^ pro collegio
artium Musicarum et Minervalium et Apollinarium,
etiam Martialium, per duellum*, per tubam in
stadio^ Circum semulantur, quod utique templum
*
de collegtartis ministris, ser-
vants of the various religious cor-
porationsof Augures, of Pontifices,
of Quindecimviri, and the like. All
the adjuncts here mentioried had
place in the Circus as well as the
Stadium.
^
ut de loco communi. Cod. Ag.
and Gangn. at de loco. Gel. and
Pam. ut. Rig. ac. Jun. and Oehl. et.
The latter especially warns the
reader against connecting et de loco
communi with suppleam. He refers
it to the foUowing clause, and con-
'siders the words in circo (probably
a misprint for in stadio) as used by
way of exegesis. The repetition
of de loco seems to carry us back
rather than forward, and as et and
ac are both conjectural, and at is
inadmissible, I have retained ut.
'To add a word in regard to a
locality forming a kind of common
ground for the arts of the Muses, of
Minerva, of Apollo, and also of
Mars; by battle and by trumpets
they imitate the Circus in the sta-
TERT.
dium, which is even of itself, with-
out such adjuncts, a temple of the
idol whose Solemnities it celebrates.'
*
per duellum. The Cod. Ag.
omits these words. Dodgs. con-
nects them with Martialium ; bnt
the battle and trumpets were both
principal features in which the sta-
dium resembled the Circus.

in stadio. Oehler reads in

siadio. Cod. Ag. m coUated by
Baluz, stadio; more recently by
Hildebrand in statio. Gangn. aut
stadio. Gel. and Pamel. ut stadio,
who also read xmulentur. The Ludi
Martiales and Apollinares were usu-
ally celebrated in the Circus Maxi-
mus, but on extraordinary occasions
a stadium was prepared elsewhere
as for the athletic contests exhibited
by Julius Caesar. Sueton. Jul. c.
39.
Cicero in his classification of public
games does not mention the stadium,
but assigns athletic exercises to the
Circus. De Leg. 11.
1.5:
Jam ludi
publici quum sint cavea, circoque
divisi, sint corporum exercitationes,
2
26 TERTULLIANI LIBER
CAP XII.
and of the
Atnphi-
theatre.
CAP.xi.
est^ et ipsum ejus idoli, cujus soUemnitates agit.
Sed et gymnicas artes Castorum et Herculum et
Mercuriorum disciplinsB prodiderunt.
Superest illius insignissimis spectaculi acceptis-
simi* recognitio. Munus^ dictum est ab officio, quo-
niam officium etiam muneris nomen est. Officium
autem mortuis hoc spectaculo facere se veteres
arbitrabantur, posteaquam illud humaniore atroci-
tate^ temperaverunt. Nam olim, quoniam animas
defunctorum humano sanguine propitiari creditum
erat, captivos vel malo ingenio servos mercati in
exsequiis immolabant. Postea placuit impietatem"*
cursu et pugillatione, luctatione cur-
riculisque equorum usque ad certam
victoriam, circo constituti ; cavea
cantu, voce ac fidibus et tibiis
dummodo ea moderata sint, ut lege
prcEScribitur. The erection and use
of stadia was more common under
the emperors. The stadium was
especially for athletic and musical
contests, both of exotic growth. In
the vast Thermse built during the
empire there was always a stadium
for athletes. So Mart. Epig. iii. 68
:
Gymnasium, Thermce, stadium est
hac parte; recede, JExuimur, nudos
parce videre viros,
"
templum est. The connexion
of a stadium with idolatry was seen
at Daphne in Syria. See Gibbon's
Decline and Fall, ch. xxiii.
Ch. XII.
^
insignissimis...accep'
tissimi. Rig. proposes insignissimi
ac septissimi. Oehl. from conj. insig-
nissimi, ac recepiissimi. No change
is necessary.
2
munus. Gladiatorial shows
were not ludi, but viunera. Suet.
Jul. c.
39
: munere in foro
depug-
navit. Apu]. Met. iv.
13,
gives
an account of the preparations for
a munus : Gladiatores isti famosa
manus, venatores illi probatce perni-
citatis, alibi noxii perdita securitate
suis epulis bestiarum saginas in-
struentes. Confixilis machina, sub-
licce turres tabularum nexibus ad
instar circumforanex domus,floridcB
pictur<E, decora futuros venationis
receptacula. Qui preterea numerus,
quee speciesferarum !
^
humaniore atrocitate, 'with a
more refined cruelty.' The Romans
under Valentinian who exposed the
captive Saxons to gladiatorial com-
bats, and complained that twenty-
nine had by suicide disappointed
the people of their pleasure, were
shocked at the human sacrifices of
theseSaxons. Gibb. c. XXV. Gladia-
tors were first exhibited at Rome by
M. and D. Junius Brutus in honor
of their deceased father, a. u. c,
490.
At first they were very rare and
only shewn at public funerals (n-
dictiva). But under the Emperors
they became so common, that the
people used to stop private funerals
and demand such exhibitions of the
DE SPECTACULIS. 27
voluptate adumbrare. Itaque quos paraverant cap.
xii.
arrais, quibus tunc et qualiter poterant eruditos
tantum ut occidi discerent^ mox edicto die infe-
riarum apud tumulos erogabant^ Ita mortem
homicidiis consolabantur. Hsec muneris origo. Sed
paulatim provecti ad tantam gratiam, ad quantam
et crudelitatem, quia ferarum'^ voluptati satis non
fiebat, nisi et feris humana corpora dissiparentur.
Quod ergo mortuis litabatur, utique parentationi
deputabatur. Quae species proinde idololatria est,
quoniam et idololatria parentationis est species^.
Tam hjEC quam illa mortuis ministrat. In mortuo-
heir. Tiberius had once to disperse
by soldiers a mob collected in the
forum for this purpose. Suet.Tib.
c-37-
*
impietaiem. The amphitheatre
was sacred to Jupiter Infernalis, or
Latiaris, or Dis, on whose altar
sacrifices were made. Apolog. c.
9:
Ecce in illa religiosissima ^nea-
darum urhe Jupiter quidam quem
ludis suis humano sanguine proluunt.
Sed hestiariorum, inquitis. Opinor
hoc minas quam hominum. Lipsius
(de Amph. c.
3)
quotes this, and
eonjectures bestiarii, hominis, consi-
dering that a particular man's blood
was sprinkled as a sacrifice, quoting
from Minuc. Eel. c. 30:
Hodieque a
Romanis Latiaris Jupiter homicidio
colitur, et, quod Satumijilio dignum
est, mali et noxii hominis sanguine
saginatur. Comp. Prudent. adv.
Symm. i.
396:
Funditur humanus
Latiari in munere sanguis, Conses-
susque ille spectantum solvit ad aram
Plutonisfera vota sui. Quid sanc-
tius ara, Qucb hibit egestum per
mystica tela cruorem. Scorp. c.
7
:
Et Latio ad hodiernum Jovi media
in urhe sanguis ingustatur. But the
general effusion of blood is probably
all that is meant in these passages.
*
quibus tunc... 'instructed in
the use of whatever weapons and in
whatever way they could then be
instructed only in order that they
might learn to be killed.' There
were numerous schools {ludi) for gla-
diators atKome. Lips. Saturn. i. c.14.

erogabant. Erogare, 'to expend,

waste, consume.' Ad Martyr. c.
4
.
Quis ergo non libentissime habeat tan-
tum erogare pro vero, quantum alii
pro falso. De Idol. c. 8 : coronas
luxuria erogat. There may be here
some allusion to the rogus, or funeral
pyre,
"^
ferarum, 'of beasts in human
shape,' men who are savage as wild
beasts. Comp. Tit. i. la : KaKci
dtjpia.
8
quod ergo .... Tertul. proves
the munus to be idolatrous, thus:
It originated in an ofifering to the
dead, therefore it was a kind of
parentatio (worship of the dead).
But idolatry is itself a kind of pa-
rentatio (because it originates in the
worship of the dead). Therefore
the munus is idolatrous.
22
28 TERTULLIANI LIBER
CAP. xiT.
rum autcm idolis daemonia consistunt. Ut et titulos
considcremus, licet transierit hoc genus editionis
ab honoribus mortuorum ad honores viventium,
qusesturas^ dico et magistratus et flaminia et sa-
cerdotia, cum tamen nominis dignitas'** idololatrise
crimine teneatur, necesse est, quicquid dignitatis
nomine administratur, communicet etiam maculas
ejus, a qua habet causas. Idem de apparatibus
interpretabimur in ipsorum honorum suggestu de-
putandis, quod purpurse, quod fasces, quod vittae,
quod coronae, quod denique conciones et edicta^^ et
pultes pridianse^^ sine pompa diaboli, sine invitatione
dsemonum non sunt. Quid ergo de horrido loco per-
orem, quem nec perjuria sustinent^^? Pluribus enim
et asperioribus nominibus amphitheatrum consecra-
tur, quam Capitolium omnium daemonum templum
est^*. Tot illic immundi spiritus considunt, quot
homines capit. Ut et de artibus concludam, Mar-
tem et Dianam'^ utriusque ludi prsesides novimus.
c. XIII. Satis, opinor, implevimus ordinem, quot et qui-
Theso idola-
'
qucBsturas, &c. alluding to the
'^
pultes pridiancE. Dodgs. con-
cultom of magistrates exhibiting siders this to allude to the banquets
munera to celebrate their appoint- of the gladiators the night before
ment. See Lips. Saturn. i. c.
9.
the combat. See note 3 in this
^"
nominis dignitas. The dignity chapter, and below, c. 18, n.
3.
More
attaehing to the name of flamen
probably it refers to the custom of
and sacerdos was plainly idolatrous. setting before the gods offerings of
And Tertul. regards all heathen food and cakes. Arnob. vii.
p. 235.
magistracies in the same iight. De
'^
quem nec perjuria sustinenf.
Idol. c. 18 : Nam dcemonia magis- A place too terrible even for the
tratus sunt sxculi. heathen to perjure themselves in.
"
conciones et edicta. The gla- It was customary to take oaths in
diatorial games were prefaced by the Capitol ; and Tertull. turns this
harangues and edicts. Pamel. quotes into an argument for the local terrors
Liv, II. 24: Concioni deinde edicto of the amphitheatre, as if men were
addidit
fidem,
quo edixit, ne quis
therebydeterredfromswearingthere
civem Romanum vinctum aut clau- and swearing falsely, which they
tum teneret.
scrupled not to do in the Capitol.
DE SPECTACULIS. 29
bus modis spectacula idololatriam committant, de
c. xiii.
originibus, de titulis, de apparatibus, de locis, de
trous exhi-
artificiis
^
quo certi sumus nuUa ex parte compe-
"o"Thos^"who
tere nobis ea, qui bis idolis'' renuntiavimus : non
baptismre-

nounced
quod idolum sit aliquid, apostolus ait, sed quod
fcor. vm. i
quse faciunt dsemoniis faciunt, consistentibus scilicet
in consecrationibus idolorum sive mortuorum sive,
ut putant, deorum. Propterea igitur, quoniam utra-
que species idolorum conditionis unius est, dum
mortui et dei unum sunt, utraque idololatria^ absti-
nemus. Nec minus templa'' quam monumenta de-
spuimus, neutram aram novimus, neutram effigiem
adoramus, non sacrificamus, non parentamus, sed
neque de sacrificato^ et parentato edimus, quia non
possumus coenam Dei edere et coenam dsemonio-
i cor. x. si.
rum. Si ergo gulam et ventrem ab inquinamentis
liberamus, quanto magis augustiora nostra, oculos
et aures, ab idolothytis et necrothytis voluptatibus
'*
templum est. Lipsius (de
*
qui bis idolis. Gangn. quibus.
Amph. c.
3,)
proposed to read ^Cod. Ag., Gel. and Pamel. qui. The
quem Capitolium. Omnium damo- reading in th^ text is a conj. of
Ttum templum est; and Heraldus, to Ursinus. Comp. De Coron. c.
3.
omit est. Oehler explains the text
^
utraque idololatria. Comp. De
by supplying consecratum from con- Cor. c. 10: et ipsi (sc. mortui) idola
secratur. Amphitheatrum asperio- statim Jiunt et habitu et cultu conse-
ribus nominibus consecratur, quam
crationis, quce apud nos secunda
Capitolium, omnium damonum tem-
idololatria est.
plum, consecratum est.
*
templa. Oehler quotes Min.
'*
Martem et Dianam. Mars Fel. c. 8: templautbusta (ChTiatiam)
presiding over the gladiatores, Diana despiciunt. Comp. Arnob. adv. Gent.
over the uewatore*. Mart. De Spect. vi. p. 193:
Ex eo nonne patet et
13: Inter Citsare<e discrimina sceva promptum est aut pro Diis immorta-
Diante. Cassiodorus, Var. v.
42: in libus mortuos vos colere, aut inex-
honore Scythicce Diana. piabilem ^eri numinibus contume-
Ch. XIII.
'
ariificiis. This is liam, quorum delubra et templa mor-
a conjecture of La Cerda for the tuorum superlata sunt bustis.
reading of the MSS., sacrificiis,

neque de sacrificato. Minuc.
adoptedby Oehler, who haschanged Fel. c. 13: prcBcerptos cibos et deli-
gumus into simus.
batos altaribus potus abhorretis.
80 TERTULLIANI LIBER
C. XIIT.
Matt. XV.
ir-20.
C. XIV.
Shows are
forbidden not
onlyasbeing
idolatrous,
but also as
ineluded a-
mongworldly
lusts;
Tit. 11. 12.
and becauso
from their
vcry naturo
they inter-
rupt Chris-
tian gentle-
ness and
trauquillity.
abstinemus, quse non intestinis transiguntur, sed in
ipso spiritu et anima digeruntur, quorum munditia
magis ad Deum pertinet, quam intestinorum.
Nunc interposito nomine^ idololatrise, quod so-
lum subjectum sufficere deberet ad abdicationem
spectaculorum, alia jam ratione tractemus ex abun-
danti, propter eos maxime qui sibi blandiuntur,
quod nonnominatim abstinentia ista praescripta sit^,
quasi parum etiam de spectaculis pronuntietur, cum
concupiscentiae sseculi damnantur. Nam sicut pe-
cunise vel dignitatis vel gulse vel libidinis vel glo-
rise, ita et voluptatis concupiscentia est. Species
autem voluptatis spectacula. Opinor, generaliter
nominatse concupiscentiae continent in se et volup-
tates ; seque generaliter intellectse voluptates speci-
aliter et in spectacula disseruntur.
Ceterum retulimus supra^ de locorum conditione
quod non per semetipsa nos inquinent, sed per ea
quse illic geruntur, per quae simul inquinamenta
combiberint, tunc et in
alt^eros*
respuunt.
*
Viderit^
Ch. XIV.
1
nomine. Cod. Ag.
and Gangn. nosse ne idololatrm. Gel.
nosse ne idololatria. Pamel. nosse
de idololatria. These two last are
evidently attempts to correct the
text. nomine is the happy conject.
of Ursinus. interposito Rig. explains
'having been put aside,' as inter-
misso. Oehler: 'cum satis interim
constet de nomine idololatriae.' More
probably,
'
having placed the name
of idolatry as a barrier between
Christians and shows, I ^ll proceed
to give other reasons ex abundanti.'
^
quod non nominatim abstinentia
ista praiscripta sit. Comp. De Cor.
c. I, and above, c.
3.
^
supra : c. 8.
*
in alteros, sc. spectatores.
alter is used for quivis alius. De
Cor. c. 13: proinde miles ac servus
alterius es. Scorp. c. 15:
Petrus ab
altero cingitur. Respuunt : Oehler
quotes Adv. Marc. 11. 9:
Libertas
arbitrii non ei culpam suam respuet,
a quo data est, sed a quo non ut
debuit administrata est.
Ch. XV.
'
viderit. 'Let the
chief accusation pass.' See De Cor.
c. 2,
n.
3.
*
contrarias. 'Let us bringfor-
ward the remaining qualities of the
objects themselves, all of them at
variance with God.' Contrarias Dei,
as above, c. 2,
Dei inimicum. De
Idol. c. 18: inimicas Dei. Lucr. iii.
DE SPECTACULIS.
31
ergo, ut diximus, principalis titulus
idololatrise, re- cap. xv.
liquas ipsarum rerum qualitates
contrarias omnes
feramus Dei^. Deus prsecipit Spiritum Sanctum,
utpote pro naturae suae bono tenerum et delica-
tum, tranquillitate et lenitate et quiete et pace
tractare, non furore, non bile, non ira, non dolore
eph. iv. 30,
inquietare. Huic quomodo cum spectaculis
ppterit
convenire ? Omne enim spectaculum sine concus-
sione spiritus non est. Ubi enim voluptas, ibi et
studium, per quod scilicet voluptas sapit ;
ubi stu-
dium, ibi et eemulatio, per quam studium sapit.
Porro et ubi semulatio, ibi et furor et bilis et ira
et dolor et cetera ex his, quse cum his non com-
petunt disciplinae. JSTam etsi qui^ modeste et probe
spectaculis fruitur pro dignitatis vel setatis vel etiam
naturae suae conditione, non tamen immobilis animi
est sine tacita spiritus passione. Nemo ad volup-
tatem venit sine aflfectu, nemo afFectum sine casi-
bus suis* patitur. Ipsi casus incitamenta sunt
832: alima salutis. Contrarias is a. mor ingens totius populi vehementer
conj. of Oehler. Gangn. contrarios. eum pulsasset, curiositate victus...
Gel. andPam.conirarm. Rig. from aperuit oculos, et perculsus est gra-
Cod. Ag., contra Dei omnes fera-
viore vulnere in anima, quam ille in
mus
:
'
feramus res spectaculorum corpore, quem cernere concupivit, ce-
contra res Dei. Nota locutio : res ciditque miserabilius quam ille, quo
Dei pro divina seu Christiana dis- cadente factus est clamor. Oehler
ciplina. Contra ferre est contra
foUows La Cerda. But rather thus
:
ponere, opponere, componere, com-
*No one comes to an entertainment
mittere, conferre.' RiG.
without passion
;
no one feels pas-
^
qui for quis.
sion without its incidentals. The

casibus suis. La Cerda, who incidentals are themselyes stimu

tmderstands casibus suis, 'his falls,' lants of passion.' Affectus is tacita
quotes S. Aug. Confess. VI.
8,
in re- spiritus passio, 'the passion, the
ference to Aljpius, who being taken gratification of which constitutes
to a show against his will for a enjoyment.' casus sui,
'
its inciden-
long time kept his eyes shut. At tals;' i.e. the emotions incidental
last quodam pugnte casu cum cla- to this . passion, e.
g.
bitterness,
32
TERTULLIANI
LIBER
CAP. XV
. affectus.
Ceterum si eessat
affectus, nulla est vo-
luptas, et est reus jam ille
vanitatis
eo conveniens,
ubi nihil consequitur.
Puto autem, etiam vanitas
extranea
est nobis.
Quid,
quod et ipse se judi-
cat inter
eos positus, quorum
se suis item nolens
utique
detestatorem
confitetur?
Nobis satis non
est, si ipsi nihil tale facimus, nisi et talia facien-
tibus non
conferamur.
Si furem, inquit, videbas,
Psai.1.18.
concurrebas cum eo. Utinam ne in saeculo qui-
dem simul cum illis moraremur;
sed tamen in
ijoh.ii.i6.
ssecularibus
separamur, quia saeculum Dei est, sae-
cularia autem diaboli.
c. XVI.
Cum
ergo furor interdicitur nobis, ab omni
The prohi-
"^ '
prohibiJL ofe''
spectaculo auferimur, etiam a Circo, ubi proprie
thecircus.
furor^ praesidct.
Aspice populum ad spectaculum
jam cum furore venientem, jam tumultuosum, jam
csecum, jam de sponsionibus^ concitatum. Tardus
wrath, and the like, For the nse of 'nnroixavla Kal 'roWwv iJSri airov-
suis, see below, c.
38, note i. Saiwv eli/at doKovvTwv eireiXtfjTTai.
Ch. XVI.
'
furor. The furor A memorable instance is that of
Circi was proverbial. Apnl. Met. Caligula's fury when the people
X.
39 : Ad conseptum cavea pompa- favoured a diflferent colour from his
ticofurore deducor. Lact. Epitom. own. Sueton. Calig. c.
30
: Infensus
c.
9 :
Circus vero innocentior CEStima- turbasfurenti adversus studium suum
tur, sed major hic furor est ; siqui' exclamavit, UtinampopulusRomanus
dem mentes speetantium tantaferun- uriam cervicem haberet. On a similar
tur insania, ut non modo ad convicia, occasion Caracalla sent soldiers into
sedetiaminrixasnecnonetinprcBlia the crowd with instructions to kiU
et contentiones scepe consurgant. Lu- every one who spoke against his
cian. Nigr. c. 39: )5jj 6e tovtwv faction.
aTToo-T-as Twv dWwv aZ/0/s dvdpw-
"
sponsionibus, 'wagerala.ldupon
TTft)!/ e/xfxvtjTo, Kat Tas ev Ty 'TroXet the races.' Oehler quotes Juv. Sat.
Ta/oaxas Sie^^ei Kai tov wdicrfxdv XI,
199
: spectent juvenes, quos cla-
avTwv Kal Ttt deaTpa Kal tov linro- mor et audax Sponsio, quos cultcE
Spofiov, Kal Tas Tioi/
livjox*""
elKovai decet assedisse puellce. Mart. Epigr.
Kai Ta Toiv tTTTrMi/ oio;uaTa/cal ToiiB xi, i: Sed cum sponsio fabulceque
ev ToTs o-Tei/ajTrois irepl tovtwv lasscB De Scorpefuerint vel Incitafo.
iiaXoyovi' TroWij ydp aJs a'Xtj6ws
jJ
Petron. c. 70: Ccepit dominum suum
DE SPECTACULIS. S3
est illi praetor': semper oculi in urna ejus eum C xvi.
sortibus volutantur : dehinc ad signum anxii pen-
dent : unius dementiae una vox est. Cognosce de-
mentiam de vanitate. Misit*, dicunt, et nuntiant
invicem quod simul ab omnibus visum est. Teneo
testimonium caecitatis : non vident missum quid sit.
Mappam putant, sed est diaboli ab alto prsecipi-
tati figura^. Ex eo itaque itur in furias et ani-
mos et discordias^ et quicquid non licet sacer-
dotibus pacis^. Inde maledicta, convicia sine jus-
titia odii, etiam sufFragia sine merito amoris. Quid
enim suum consecuturi sunt qui illic agunt, qui sui
non sunt? nisi forte hoc solum, per quod sui non
sunt : de aliena infeUcitate contristantur, de aliena
felicitate laetantur. Quicquid optant, quicquid abo-
minantur, extraneum ab illis est : ita et amor apud
illos otiosus et odium injustum. Et forsitan^ sine
sponsione provocare, si prasinus qui totus gula, totus gurges totus
proximis Circensibus primatn pal- vorago expanditur et furit efFusus
mam (tulerit). toto Circo et saevit immaniter.'
3
prittor. See a vivid description Kig. Comp. Scorp. c. 6 : evulsum
of the excitement of a chariot-race hominem de diaholi gula per Jidem,
in Ovid, Amor. m.
2,65,
sqq.: Max- Figura, the reading of the rest of
ima jam vacuo prcetor spectacula the MSS. is better.
Circo Quadrijuges aquo carcermisit
"
discordias. Panvinius quotes
equos, Cui studeas, video etc. Paulus Diac. in vit. Phocas : Hujua
*
misit,sc.mappam. Mart. Epig. tempore Prasini et Veneti per Ori-
XII.
29
: Cretatam preetor cum vellet entem et JEgyptum civile bellumfece-
mittere mappam, Prwtori mappam runt,ac semutuaccBdeprostraverunt.
gurpuit Hermogenes. Suet. Ner. c. aa.
"^
sacerdotibus pacis, alluding to
Ennius, quoted by Panvin. de Lud. the universal priesthood of Chris-
Circens. : Expectant, veluti consul tians. Comp. i Pet. ii.
9
; Rev.
quummitteresignumVult,omnesavidi i. 6,
and v. 10. So below sanctis, as
expectant ad carceris oras, Qua mox ayioi for Christians in general. This
emittat pictos ex faucibu' currus, Sic was insisted and enlarged upon by
expectabat populus atque ora tenebat. the Montanists. De Cor. c. 1
1 , filius
^
figura.
Rig. from Cod. Ag. pacis.
gula,
'
gula diaboli, i. e. diabolus,
*
Ht forsitan, Cod, Ag. and
2.-5
84 TERTULLIANI LIBER
C. XVI.
Matt. T. 44.
Bom. xii. 14.
C. XVII.
causa amare liceat, quam sine causa odisse. Deus
certe etiam cum causa prohibet odisse, qui inimicos
diligi jubet. Deus etiam cum causa maledicere non
sinit, qui maledicentes benedici prsecipit. Sed Circo
quid amarius, ubi ne principibus quidem^ aut civibus
suis parcunt ? Si quid horum, quibus Circus furit,
alicubi competi sanctis, etiam in Circo licebit ; si
vero nusquam, ideo nec in Circo.
Similiter impudicitiam omnem amoliri^ jube-
mur. Hoc igitur modo etiam a theatro separamur,
quod est privatum consistorium impudicitiae, ubi
nihil probatur, quam quod alibi non probatur. Ita
summa gratia ejus de spurcitia plurimum concin-
nata est, quam Atellanus gesticulator, quam mimus^
etiam per mulieres repraesentat, sexum pudoris ex-
Gaxign. Anjbrsitan. Gel. andPani.
Etforsitan, Rig. An fors sit, tam.
Quam is used with the ellipse of
magisoT potius. Tac. Annal. iv. 6i:
claris majoribus, quam vetustis. Tac.
German. c. 6 : consilii quem formi-
dinis arbitrantur. Apul. Apolog.
e. a8 : Idque a me susceptum
ojfficii
gratia quam lueri causa docebo.
Similar to this is the ellipse of magis
after quanto. Ad Natt. ii. 12:
quanto diffusa res est, tanto substrin-
genda nobis erit. On tanto abest,
see De Cor. c. 14,
n. i. Comp. also
the ellipse of aliud before quam.
See De Cor. c.
14,
n.
3.
^
ne principibus quidem. In Cas-
siod. Var. i.
27,
there is a letter from
Theodoric directing certain patri-
cians and prefects not to injure/jopw-
lum partis Prasini. Sed neforsitan
magnificos viros loquacitaspopularis
offenderit, prfesumptionis hujus ha-
henda descriptio est. Teneatur ad
culpam, quisquis franseunti reveren-
tissimo senatori injuriam
inflixit si
male optavit cum bene loqui debuit.
Mores autem graves in spectaculis
quis requivat ? Ad Circum nesciunt
convenire Catones. Quicquid illic
gaudenti populo dicitur, injuria non
putatur. Locus est qui defendit ex-
cessum, quorum garrulitas si pati-.
enter accipitur, ipsos quoque prin-
cipes omare monstratur. Respon-
deant nobis certe qui talibus studiis
occupentur, si tranquillos optant
adversarios suos. Certe volunt eos
esse victores, qui ad injurias hic pro-
siliunt, cum se superatis turpiter
erubescunt. Unde ergo irasci volunt,
quodsinedubioseoptassecognoscunt?
Ch. XVII.
'
impudicitiam amo-
liri. So Gangn., Gel. and Pamel.
Cod. Ag. and the margin of Gangn.
have nec impudicitiam amare, wliich
Rig. adopts, explaining nec omnem
by nullam. The position of nec
scarcely admits of this, Oehl. by
conject. amandare.
DE SPECTACULIS. 35
terminans^ ut facilius domi quam scenae erubes- c. xvii.
cant*, quam denique pantomimus^ a pueritia patitur
in corpore, ut artifex esse possit. Ipsa etiam pros-
tibula publicae libidinis hostise in scena proferuntur,
plus miserse in prsesentia feminarum, quibus solis
latebant, perque omnis setatis, omnis dignitatis ora
transducuntur. Locus, stipes, elogium, etiam qui-
bus opus non est,
praedicatur. Taceo de reliquis,
etiam quse in tenebris et in speluncis suis delites-
cere decebat, ne diem contaminarent. Erubescat
senatus, erubescant^ ordines omnes. Ipsae illse
pudoris sui interemtrices de gestibus suis ad lucem
et populum expavescentes semel anno erubescant.
Quod si nobis omnis impudicitia exsecranda est,
Eph. v. 3.
cur liceat audire quse loqui non licet, cum etiam
Matt. 1 se.
*
mimus. Gel. minus. Pamel.
mimus ex emend., which is adopted
by Rig. Oehl. minus, omitting all
mention of any various reading.
He also reads without notice dei
spurcitia. No edition that I have
Been has dei
;
perhaps both dei and
minus are misprints. Oehl. from
Cod. Ag. and Gangn. muliebres, sc.
vestes, referring to c.
33
: qui mulie-
bribus vestietur, Probably muliebri-
bus is there neuter, from muliebria.
The allusion is here to the indecen-
cies of the Floralia. Comp. Lact.
D. 1. 1. 30 : Exuuntur etiam vestibus
populoflagitante
meretrices, quce tunc
mimorum funguntur
officio.
^
sexum pudoris exterminans,
*
sexum extra terminos pudoris ab-
ducens,' Rig. Comp. Apul. Met.
III. 33,
exterminatus animi, and
ibid. V. 18,
extra terminum mentis
suee posita.
*
ut facilius domi...
'
that they
may be put to the blush at home
more readily than upon the stage,'
i. e. that they may do things openly
upon the stage which they would
blush to do even in the privacy of
their homes.
*
pantomimus. Comp. Arnob. it.
p. 151 : Quid pantomimi vestri, quid
hisiriones, quid illa mimorum atque
exoleti generis muUitudo ?
^
erubescant. The light in which
even
the heathen regarded these
spectacles may be seen ftom the
foUowing law, De repudiis, quoted
by Lips. Amph. c.
3
: Nec ullo
modo uxorem expellat, nisi adulteram,
vel
Circensibus vel theatralibus vel
arenariis spectaculis, se prohibenfe,
gaudentem. See also a letter of
Pliny, Ep. vii. 34.
The Emperor
Jnlian in a rescript for the reforma-
tion of the pagan religion, prescribes
to all priests abstinence from the
circus, theatre, and amphitheatre.
Julian, Op. p.
555
(Paris,
1630).
Semel anno, at the annual celebra-
tion of the Floralia.
S6
TERTULLIANI LIBER
C. XVII.
Mar. \u. 20.
C. XVIII.
The literatiire
of the Btage is
forbidden, as
belon^n^; to
the 'foolish-
iiess' of
worldly wis-
dom.
1 Cor. lii. 19.
Nor may we
represent
what it is un-
lawful to do.
The vanity
and ferocity
of the sta-
dium are for-
bidden.
lCor.ix.21
2r.
scurrilitatem et omne vanum verbum judicatum a
Deo sciamus ? Cur seque lieeat videre quae facere
flagitium est? Cur quse ore prolata communicanf^
hominem, ea per oculos et aures admissa non vide-
antur communicare ? cum spiritui appareant
^
aures
et oculi, nec possit mundus prsestari, cujus appari-
tores inquinantur. Habes igitur et theatri inter-
dictionem de interdictione impudicitiae. *Sin et
doctrinam saecularis litteraturse, ut stultitiae apud
Deum deputatam, aspernamur, satis prsescribitur
nobis et de illis speciebus spectaculorum, quae ssecu-
lari litteratura lusoriam vel agonisticam scenam^
dispungunt. Quod si tragoedise et comcedise scele-
rum et libidinum auctrices, cruentse et lascivae, im-
piae et prodigae, nuUius rei aut atrocis aut vilis
commemoratio melior est. Quod in facto rejicitur,
etiam in dicto non est recipiendum.
Quod si et stadium contendas in Scripturis
nominari, sane obtinebis. Sed quse in stadio ge-
"^
communicant, Gr. koivoI,
'makes common or unclean.' Erasm.
'impurum facit.' Vulg. Illa sunt
quoB communicant liominem. De Pa-
tient. c. 8 : Non vasculorum inqui-
namentis, sed eorum quce ex orepro-
muntur, hominem communicari.
^
appareant. Apolog. c. 13: et
haruspex mortuis apparet. De Idol.
c. 1
7
: qui regihus idolatris appa-
Tnierunt. Liv. ir.
55
: Quatuor et vi-
ginti Lictores apparere consulibus.
Ch. XVIII.
'
lusoriamvel ago-
nisticam scenam dispungunt. He-
raldus on Arnob. iii.
p. 109,
refers to
the common use of dyowiaTal for
actors, and explains lusoriam vel
agonisticam scenam, as 'the comic
and tragic stage.' Most commenta-
tors agree with Heraldus. But no
authority is given for such a use of
the words. Is not lusoria scena the
common theatrical representations,
including tragedy and coraedythe
agonistica, such representations as
were common in the agones, where
there were trials of musical skill,
and similar exhibitions ? dispungere,
'
to draw up accounts, setting one
side against the other,' Apolog.
c.
37,
malum malo dispungi
;
Adv.
Jud. c.
9,
Itaque specialiter dispun-
gamus ordinem cceptum.
'
to set forth
as for account,' Apol. c.
45,
nos
qui subDeo omnium speculatcre dis-
pungimur.
'
to settle, to dispose of,*
Apol. c.
44,
qui sententiis elogia
dispungitis. Henee 'to arrange and
set forth in order.' Illis speciebus...
'
those kinds of shows, which by the
DE SPECTACULIS.
37
runtiir, indigna conspectu tuo non negabis,
pugnos
c.
xviii.
et calces et colaphos et omnem petulantiam, et
quamcunque humani oris, id est divinae imaginis,
Qen. l 27.
depugnationem. Non probabis usquam vanos cur-
sus^ et jaculatus et saltus vaniores ; nusquam tibi
vires aut injuriosae aut vanse placebunt, sed nec
cura factitii corporis, ut plasticam Dei supergressa
;
et propter Grseciae otium altiles^ homines oderis.
Et palaestrica diaboli negotium est. Primos homines
diabokis elisit*. Ipse gestus cokibrina vis est^ te-
Qen. m. e.
nax ad occupandum, tortuosa ad obligandum, liquida
ad elabendum. Nulkis tibi coronarum usus est,
quid de coronis voluptates aucuparis ?
Expectabimus nunc et amphitheatri repudium
c. xix.
de Scripturis. Si saevitiam, si impietatem, si feri-
nation ofim-
. piouscruelty
tatem permissam nobis contendere possumus, eamus
?he cme?
in amphitheatrum. Si tales sumus, quales dicimur
^
the Amphi-
delectemur sanguine humano. Bonum est, cum pu-
Kxodxx^il.
Matt. V. 21,
22.
help of the learning of the world ofathletestTavTesya/oot dOXoCi/Tes
set the stage in order for theatrical /xeTa twv yvfxvacrfidTwv Kal eaOieiv
or for musical performances.' TroWd SiSda-KovTai.
2 vanos cursus. Arnob. vii.
p.
*
elisit. elidere is properly ap-
229
: sine causa alios cursitare, ami- plied to 'throttling' in wrestling:
citiarumfide salvacontendere...alios here simply to overthrow. Scorp.
et crudis mutilare se ccBstibus.
c. 6 : per qucB cum adversario expe-
^
altiles, 'fattened.' Jnv. Sat. riremur, ut a quo libenter homo eli-
V. 115. De Patient. c. 11: Con- sus est, eum jam constanter elidat.
quirito altilium enormem saginam.
Tertullian's argument aniounts to
Gladiators were fattened for the this. The devil overthrerc our 6rst
fight. Cypr. Ep. ad Donat,
p. 4
:
parents ; therefore the art of throw.
Impletur in succumfortioribus cor- ing over is of the devil.
pus, et arvina; toris membrorum mo-
*
ipsegestus...
'Theveryattitude
les robusta pinguescit, ut saginatus of wrestling is as the coiling of a
in pcenam carius pereat. See above, serpent.'
c. la. Here Tertull. is speaking of Ch. XIX.
'
quales dicimur.
athletes, on whose diet especial care Alluding to the monstrous charges
wasbestowed. Athen. x. i
3,
gives of cruelty brought
against the
some strange stoiies of the voracity Christians.
See Apolog. c.
9.
38 TERTULLIANI LIBER
c. XTx. niuntur nocentes. Quis hoc nisi nocens negabit ?
Et tamen innocens de supplicio alterius Isetari non
potest, cum magis competat innocenti dolere, quod
homo par ejus tam nocens factus est, ut tam cru-
deliter impendatur. Quis autem mihi sponsor est,
nocentes semper vel ad bestias vel ad quodcunque
supplicium decerni, ut non innocentise quoque infe-
ratur aut ultione judicantis aut infirmitate defen-
sionis aut instantia quaestionis ? Quam melius ergo
est nescire cum mali puniuntur, ne sciam et cum
boni pereunt, si tamen bonum sapiunt^. Certe qui-
dem gladiatores innocentes^ in ludum veniunt, ut
publicse voluptatis* hostiae fiant. Etiam qui dam-
nantur^ in ludum, quale est, ut de leviore delicto
in homicidas emendatione proficiant ? Sed hsec eth-
nicis
respondi. Ceterum absit, ut de istius spectaculi
aversione diutius discat Christianus. Quamquam
nemo hsec omnia plenius exprimere potest, nisi qui
adhuc spectat, malo non implere quam meminisse^.
CAP. XX,
Quam vana igitur, immo desperata argumentatio
eorum, qui sine dubio tergiversationem admittendae
It is vain
then to asl;
for special
prohibitions
in Scrlpture, ^
si tamen bonum sapiunt, 'if,
however, there be any savour of
good in them
:'
a eorrection added
to qualify the application of the
term good to any heathen.
De Idol.
c. I, adversus Dominum sapiunt.
*
innocentes. Volunteers in such
contests. See Sueton. Jul. c.
39,
and
Juv. Sat. II.
143,
sqq. ; or captives
in war, or hired combatants,
*
publicce voluptatis. Arnob. 11.
p. 73 : ex quibus in altero (sc. am-
phitheatro) mandi homines cerne-
rent et bestiarum laniatibus dissi-
pari
: interficere se alios nullius ob
meriticausam, sed in gratiam volup.
tatemque sessorum. Apul. Met. IT.
13 : Vir et genereprimarius et opibus
pluribus et liberalitate prcecipue dig-
nus fortunce sux splendore publicas
voluptates instruebat. Ibid. iv.
14:
splendidus publica voluptatis appa-
ratus.
^
damnantur.
Apuleius(Met.iv.
13)
calls wild beasts procured
for
the amphitheatre,
generosa illa dam.
natorum capitum
funera.
^
Quanquam.
'
Although
no
one can set forth
more fuUy than
myself all these
particulars, except
he be one who is still in the habit
of attending such shows, I had
DE SPECTACULIS. 39
voluptatis^ obtendunt, nullam ejus abstinentise men- cap. xx.
tionem specialiter vel localiter in Scripturis deter-
minari, quse directo prohibeat ejusraodi conventi-
bus interesse servum Dei. Novam proxime defen- The excuse
that because
sionem suaviludii^ cujusdam audivi. Sol, inquit,
{hn^%f^
immo etiam ipse Deus de coelo spectat nec con-
fit to be seen.
^- *
is utterly in-
taminatur. Sane sol et in cloacam radios suos
admissibie.
defert, nec inquinatur. Utinam autem Deus nulla
flagitia hominum spectaret, ut omnes judicium eva-
deremus. Sed spectat et latrocinia, spectat et falsa
et adulteria et fraudes et idololatrias et spectacula
ipsa. Idcirco ergo nos non spectabimus, ne videa-
mur ab illo qui omnia spectat. Comparas, homo,
reum et judicem : reum, qui, quia videtur, reus est
:
judicem, qui, quia videt, judex est. Numquid ergo
et extra limites Circi furori studemus, et extra car-
dines theatri impudicitiae intendimus, et insolentiae
extra stadium, et immisericordiae extra amphithea-
trum, quod Deus etiam extra cameras et gradus et
apulias' oculos habet? Erramus. Nusquam ct
rather leave my subjeet incomplete obtenditur cujusque natura.
than bring them to my recoUection.'
*
suaviludii. De Cor. c. 6.
Tertullian had, it seems, before he

cameras, gradus, apulias ....
was a Christian, been a passionate camerce are the seats in the porticos
lover of these shows. above the gradus, the rows of bench-
Ch. XX.
'
quo sine duhio.... es. Lips. (de Amph. c.
13)
confesses
*
whowithout doubt are glossing over that he cannot satisfactorily explain
their disposition to turn aside from apulias; probably they are ' curtains'
the right path in courting pleasure.' nsed to exclude the heat. Mart. Ep.
Cod. Ag. followed by Rig. and xiv.
155
: Velleribus primis Apulia,
Oehl. tergiversatione amittendcB vo- Roma secundis nolitis. Plin. N. H.
luptatis. Tergiversatio admitt., is viii.
73,
Lana autem laudatissima
*
the backward step of courting plea- Apula,v/heTe Harduin quotes Colum.

sure.' obtendunt,'\e\\.^ Cic. Q.Frat. vii. 3: Generis eximii Milesias, Ca-
\. I,
5:
multis simulationum involu- latoras, Apulasque nostri existimant.
cris tegitur, et quasi velis quibusdam
40 TERTULLIANI LIBER
CAP. XX
C. XXI.
The heathen
gaze with de-
light in the
Circus,
Thcatre, and
Amphi-
theatre, on
things at
which they
elsewhere
Bhudder.
nunquam excusator quod Deus damnat. Nusquam
et nunquam licet quod semper et ubique non licet.
Haec est veritatis integritas et quae ei debetur dis-
ciplinae plenitudo et sequalitas timoris et fides obse-
quii, non immutare sententiam nec variare judicium.
Non potest aliud esse quod vere quidem est bonum
seu malum. Omnia autem penes veritatem Dei
fixa sunt.
Ethnici, quos penes nulla est veritatis plenitudo,
quia nec doctor veritatis Deus, malum ac bonum
pro arbitrio ac libidine interpretantur, alibi bonum
quod alibi malum, et alibi malum quod alibi bonum.
Sic ergo evenit, ut qui in publico vix necessitate
vesicse tunicam levet, idem in Circo aliter non
exsultet, nisi totum pudorem in faciem omnium in-
tentet : ut et qui filise virginis ab omni spurco
verbo aures tuetur, ipse eam in theatrum ad illas
voces gesticulationesque deducat : et qui in plateis
litem manu agentem aut compescit aut detestatur,
Ch. XXI.
*
flagellis et virgis.
Lipsius (Saturn. ii. c.
5)
quotes from
Senec. Ep.
7,
the language of the in-
furiated populace: Occide, ure, ver-
bera. Quare tam timide incurrit in
ferrum ? quare parum audacter oc-
cidit ? quareparum libenter moritur ?
Plagis aguntur in vulnera et mutuos
ictus nudis et obviis pectoribus exci-
piunt.
^
insigniori cuique homicidce.
Apuleius (Met. x. a8)
gives an ac-
count of a woman who had commit-
ted murder and other crimes : Atque
illam, minus quidem quam merebatur,
sed quod dignus cruciatus alius ex-
cogitari non poterat, exserte bestiis
objiciendam pronuntiavit. Lact. D.
I. VI. 30: Nam qui hominem, quam-
vis ob merita damnatum, in conspectu
suojugulari pro voluptate computat,
conscientiam suam polluit; tam sci-
licet, quem si homicidii, quod Jit
occulte, spectafor et particepsfiat.
^
rudem et pileum. Mart. de
Spect. 39:
Misit utrique rudes et
palmas Ccesar utrique.
*
illum ero...' Moreorer it comes
to pass, that he calls again for the
gladiator who has received his death-
blow,iu order that he may gaze upou
his face. ' The savage delight of the
people in scenes of blood is shewn
by the mimie representation of the
cruel death of Laureolus. Juv. Sat.
VIII.
187
; Mart. de Spect. 7.
DE SPECTACULIS.
41
idem in stadio gravioribus pugnis sufFragium ferat
:
c. xxi.
et qui ad eadaver hominis eommuni lege defuncti
exhorret, idem in amphitheatro derosa et dissipata
etin suo sanguine squalentia corpora patientissimis
oculis desuper incumbat : immo qui propter homi-
cidaB pcenam probandam ad spectaculum veniat, idem
gladiatorem ad homicidium flagellis et virgis' com-
pellat invitum : et
qui insigniori cuique homicidas'
leonem poscit, idem gladiatori atroci petat rudem et
pileums prsemium conferat : illum vero confectum
etiam oris spectaculo repetat*, libentius recogno-
scens de proximo quem voluit occidere de longin-
quo, tanto durior si noluit^.
Quid mirum ? Inaequata ista^ hominum miscen-
c. xxii.
tium et
commutantium statum boni et mali per
heathln wuo
confuse good
inconstantiam sensus, et judicii varietatem. Etenim
^"^j^ljn^u
. .
, , t

I 1 j. 1
infamous,
ipsi auctores et aamimstratores spectaculorum qua- aithough the
drigarios, scenicos, xysticos, arenarios^ illos aman-
fo;^^i ^^
tissimos, quibus viri animas, feminse autem illis^
Comp. Prudent. adv. Symm. ii. Ag., Rig. and Oehl. non voluit,
1096: O tenerum,mitemque animum! *being so much the more hard-
consurgit ad ictus, Et quoties victor
hearted to delight in such a sight,
ferrum jugulo inserit, illa Delicias
if he did not desire his death.'
aitessesuas,pectusquejacentisVirgo
Ch. XXII.
^
inesquata ista.
modestajubet converso pollice rumpi.
Pam. de incequata ista...varietate.
Lactant. D. I. vi. 20 : Qucero nunc This is probably conjectural. ista
an possint pii et justi homines esse
is the nom. foUowing and explain-
qui constitutos sub ictu mortis ac
ing Quid mirum ?
'What wonder?
misericordiam deprecantes non tan-
Those inconsistencies,' &c.
tiim patiuntur occidi, sed
efflagitant,
*
quadrigarios, scenicos, xysti-
feruntque ad mortem CTnidelia et cos, arenarios. Apol. c.
38 : ntAt7
inhumana
suffragia, nec vulneribus est nobis dictu, visu, auditu cum in-
satiati, nec cruore contenti; quin- sania circi, cum impudicitia theatri,
etiam percussos jacentesque repeti cum atrocitate arenae, cum vanitate
jubent, et cadavera ictibus dissipari, xysii.
ne quis illos simulata morte deludat.
^
quibus viri animas... This pas-
'
tanto durior, ai noluit. Cod. sage id so corrupted in the MSS. as
42
TERTULLIANI LIBER
c. XXII. etiam corpora sua substernunt, propter quos in ea
committunt*, quse reprehendunt, ex eadem parte qua
Rom.i.32. magnificiunt, deponunt et deminuunt, immo mani-
feste damnant^ ignominia et capitis minutione,
arcentes curia, rostris, senatu, equite, ceterisque
honoribus omnibus simul et
ornamentis quibusdam.
Quanta perversitas ! Amant quos multant, depre-
tiant quos
probant ; artem magnificant, artificem
notant.
Quale judicium est, ut ob ea quis ofFusce-
tur, per quse promeretur ? Immo quanta confessio
est malse rei, cujus auctores, cum
acceptissimi sint,
sine nota non sunt.
c. XXIII. Cum igitur humana recordatio etiam obstre-
^iTg^^-
pente gratia voluptatis damnandos eos censeat
Fmpletyand
adcmptis bouis dignitatum in quendam scopulum
famositatisS quanto magis divina justitia in ejus-
modi artifices
animadvertit ? An Deo placebit
auriga ille tot animarum inquietator, tot furiarum^
minister, tot statuum^, ut sacerdos coronatus* vel
coloratus ut leno, quem curru rapiendum diabolus
2Reg. ii.u.
adversus Heliam^ exornavit? Placebit et ille, qui
to be unintelligible without correc-
5,
42
: ut capitis minor.
tion, The reading of the text is Ch. XXIII.
'
in quendam sco-
the emendation of Lips. de Amph. pulum famositatis,
'
to a dishonour-
c. 3.
Comp. Juv. Sat. vi. iio. able exile;' the exclusion from civil
*
in ea committunt, sc. in ea se rights being compared to banish-
committunt. Comp. above, c. 10, ment to Gyara or Seriphua. Juv.
dirigimus.
Sat. x. 170: Ut Gyarce clausus sco-
^
damnant. Comp. Arnob. vii. pulis, parvaque Seripho. Juv. Sat.
p. 339
: turpissimas res, quas censor xiii.
344:
dabit in laqueum vestigia
animus respuat et quarum actores noster Perfidus, et nigri patietur
inhonestos esse jus vestrum et inter carceris uncum,Aut maris^gei ru-
capita computari judicavit infamia. pem, scopulosque frequentes Exuli-
S. Aug. C. D. II. 14.
hus magnis.
^
capitisminutione. Uor.Od.iii.
'
tot furiarum. See above, c.
9
DE SPECTACULIS. 43
vultus suos novacula mutat ? infidelis erga faciem
c. xxiii.
suam, quam non contentus Saturno et Isidi et
Libero proximam facere, insuper contumeliis ala-
parum^ sic objicit, quasi de prsecepto Domini
ludat? Docet scilicet et diabolus verberandam
maxillam patienter ofFerre. Sic et tragoedos co-
^att v. 39.
thurnis extulit, quia nemo potest adjicere cubitum
luc. xn. 25.
unum ad staturam suam. Mendacem facere vult
Christum. Jam vero ipsum opus personarum qusero
an Deo placeat, qui omnem similitudinem vetat
^^^-
^^
*
fieri, quanto magis imaginis suse ? Non amat fal-
sum auctor veritatis ; adulterium est apud illum
omne quod fingitur. Proinde vocem, sexus, setates
mentientem, amores, iras, gemitus, lacrimas asseve-
rantem non probabit, qui omnem hypocrisin damnat.
Matt. xxuj.
Ceterum cum in lege prsescribit maledictum esse
qui muliebribus vestietur, quid de pantomimo judi- Deut vm. 5.
cabit, qui etiam muliebribus curatur'^ ? Sane et
ille artifex pugnorum impunitus ibit ? Tales enim
cicatrices caestuum et callos pugnorum et aurium
fungos a Deo, cum plasmaretur accepit^. Ideo illi
and 16.
'
alaparum. Arnob. vii.
p. 239
:
^
tot statuum. status, conditions Delectantur, ut res est, stupidorum
of mind of those occupied with the capitibus rasis, salapittarum sonitu
chariot-race. atque plausu, factis et dictis turpi-
*
ut sacerdos coronatus De. Cor. bus,facinorum ingentium rubore.
c. 10, coloratus
;
Oehler quotes
"^
muliebribus curatur, 'isstudi-
Donat. de Tragoed. et Comoed. ously fashioned with all the peculi-
JLeno pallio varii coloris utitur.
arities of a woman.' Amob. vii,
^
adversus Heliam,
'
to raock. ihe p. 239:
in famineas mollitudines
story of Elijah.' S. Cypr. de Spect. enervantes se viros.
p. 339
: Nam quodHelias auriga est
*
Tales... This and the following
Jsraelis, non patrocinatur ludis Cir-
sentences are of course strongly
censibus. ironical.
44
TERTULLIANI
LIBER
C. XXIV.
It is clear
then that
these are
the 'pomps
of the devir
which we
have re-
nounced.
c. XXIII.
oculos Deus
commendavit, ut vapulando deficiant.
Taceo de illo, qui hominem leoni prae
se opponit,
ne parum sit homicida quam qui eundem postmo-
dum jugulat^.
Quot adhuc
perorabimus modis nihil ex his,
quae^
spectaculis
deputantur, placitum Deo esse,
aut congruens
Dei servis quod Domino placitum
non sit? Si omnia propter diabolum instituta et
ex diaboli
rebus instructa
monstravimus (nihil enim
non diaboli est, quicquid Dei non est vel Deo dis-
plicet), hoc erit pompa diaboH, adversus quam in
signaculo fidei^ ejeramus. Quod autem ejeramus,
neque facto neque dicto neque visu neque pro-
spectu participare debemus. Ceterum nonne ejera-
mus et rescindimus signacukim rescindendo testa-
tionem ejus ? Numquid ergo superest, ut ab ipsis
ethnicis responsum flagitemus ? IUi nobis jam re-
nuntient, an liceat Christianis spectaculo uti. Atquin
hinc vel maxime'^ intelligunt factum Christianum de
repudio spectaculorum. Itaque negat manifeste,
"
Taceo de illo... Rig. by con-
ject. reads qui for quam qui, ex-
plaining it by saying that sometimes
when the beasts were let in, one
gladiator to save himself thrust
another forward, who if successful
against the lion sometimes fought
with the first gladiator and was
slain by him, who was thua twice
a murderer. This is approved by
Oehler, but seems to me forced.
The reading of the MSS. quam qui
is adopted by La Cerda, who con-
ceives qui jugulat to be the lion.
But there is little probability in
this. The opposition lies between
the gladiator who, as far as in him
lies, causes the death of another by
thrusting him forward to the lion,
and liini who actually puts him to
death. If after a gladiator had
fought, the people willed his death,
another person slew him {jugulahat).
'
I say nothing of the case of hira
who thrust forward a combatant
to the lion to screen himself, lest
he be thought less of a murderer,
than he who afterwards cuts the
same combatanfs throat.' parum,
quam is equivalent to minus, quam.
See above, c. i6, n. 8.
Ch, XXIV.
'
signaculo
fidei,
DE SPECTACULIS. 45
qui, per quod agnoscitur, tollit. Quid autem spei c.
xxiv.
superest in hujusmodi homine ? Nemo in castra
hostium transit, nisi projectis armis suis, nisi de-
stitutis signis et sacramentis principis sui, nisi
pactus simul perire.
An ille recogitabit eo tempore de Deo, positus c. xxv.
illic ubi nihil est de Deo? Pacem, opinor, habebit fes^showsis
incompatible
in animo contendens pro auriga, pudicitiam ediscet
and^S-^"^
attonitus in mimos. Immo in omni spectaculo
nuHum magis scandalum occurret, quem ipse ille
mulierum et virorum accuratior cultus. Ipsa con-
sensio, ipsa in favoribus
^
aut conspiratio aut dissen-
sio inter se de commercio scintillas libidinum con-
flabellant. Nemo denique in spectaculo ineundo
prius cogitat, nisi videri et videre. Sed tragoedo
vociferante exclamationes ille alicujus prophetse re-
tractabit ? et inter effeminati histrionis modos
psalmum secum comminiscetur ? et cum athletse
agent, ille dicturus est repercutiendum non esse ? Matt. v. 39.
poterit et de misericordia moveri defixus in morsus
ursorum et spongias^ retiariorum? Avertat Deus a
'baptisra.' La Cerda refers to S. Vol.iii.p.8) quotes fromGreek and
Aug. De Catechizandis Rudibus, c. Coptic canons on those who are to
26, where the term signacula is ap- be admitted to baptism :
'
If any one
plied to other sacraments. Compl followeth the sports of the theatre,
T>e\do\.c.i2,fidemohsignatam,. De their huntings, or horse-races, or
Cor. e.
3,
frontem signaculo terimus. combats, let him leave them off, or
De Idol, c.
19,
signo Chrisii. De let him be rejected.' Comp. Bingh.
Cor. c. II, Et signum postulavit a Chr. Ant. xi.
5,
68.
principe qui jam a Deo accepit ? Ch. XXV.
'
in favorihus, ia
*
hinc vel maxime. Apol. c. 42 : the espousal of one or other party
Spectaculis non convenimus. Minuc. in the contests. Ovid. Ars Amat.
Fel. c. 12 : Vos vero suspensi interim i.
145
: Cujus equi veniant, facito,
atque soliciti honestis voluptatibus studiosc, requiras ; Nec mora : quis-
ahstinetis. Non spectacula visitis, non quis erit cuifavet illa,fave.
pompis itttirestis, Bunsen (Ilippol.
^
spongias. Sponges were used
46 TERTULLIANI LIBER
c. XXV.
suis tantam voluptatis exitiosse cupiditatem. Quale
est enim de ecclesia Dei^ in diaboli ecclesiam ten-
dere, de ccelo, quod aiunt, in coenum? illas manus,
1 Tim. u. 8. quas ad Deum extuleris, postmodum laudando his-
trionem fatigare ? ex ore, quo Amen in Sanctum*
protuleris, gladiatori testimonium reddere ? ets
2Tim.iv. 18.
atoJyas^
alii omnino dicere, nisi Deo Christo^?
Cur igitur non ejusmodi^ etiam dsemoniis pene-
trabiles fiant? Nam et exemplum accidit Domino
c. xxvi.
They who at- leyi
adsl
expose thom-
devfiVpowlr.
tcstc cjus muHcris, quse theatrum adiit et inde cum
by gladiators to vvipe off the blood
from their wounds, also to clear the
blood from the ground. Seneca
(Ep.
70)
gives an account of a
gladiator who committed suicide by
forcing such a sponge, affixed as
usual to a stick, down his throat.
Mart. Epig. xii.
48,
infelix damna-
t<2 spongia virgee. Lips. (Saturn. 11.
c. 8)
considers the sponges to be used
as a covering to the breast. Liv. ix.
40,
spongia pecfori tegumentum. The
contrast being misericordia, I take
the allusion to be to the first-named
use of sponges.
3
de ecclesia Dei. ecclesia for
the building, i Cor. xi. 18. See
Bingh. Chr. Antiq. viii. i, i, who
quotes Vopiscus in Vit. Aurel.
:
Miror vos, patres sancti, tamdiu
de aperiendis SihylUnis dubitasse
:
perinde quasi in Christianorum ec-
clesia, non in templo deorum om-
nium, tractaretis. De Idol. c.
7,
ab
idolis in ecclesiam venire. De Cor.
c.
3,
in ecclesia. Rig. quotes S.
Aug.
Enarr. in Psalm. xxxix.

10 :
Quantis turbis implentur ecclesice
!
stipantur parietes, pressuris se ur-
gent, prope se sxiffocant
multitudine.
Rursus ab eis ipsis, si munus est,
curriiur ad amphitheatrum. And
in Psal. L.

I : Siforte in ipso circo
aliqua ex causa expavescunt, con-
tinuo se signant, et stant illic por-
tantes in fronte, unde abscederent,
si hoc in corde portarent.
*
Sanctum, the holy sacrament.
S. Cypr. de Spect.
p. 341,
complains
of those who attended shows, that
they who had communicated carried
the sanctum through the most base
crowd. AUusion is here made to
the custom of communicants saying
Amen, upon reception of the Eu-
charist. Bingh. Chr. Ant. xv.
5,
8.
Rigalt quotes S. Aug. Serm.- ad
Infant. de Sacr. : Si ergo vos estis
corpus Christi et membra, mysterium
vestrum in mensa Domini positum
est : mysterium Domini accipitis.
Ad id quod estis Amen respondetis
et respondendo subscribitis. Audis
ergo Corpus Christi et respondes
Amen. Esto membrum corporis
Christi, ut verum sit Amen. And S.
Ambrose, Lib. iv. de Sacram. cap.
5
:
Dicit tibi sacerdos, Corpus Christi,
et tu dicis, Amen, hoc est, verum.
Quodconfitetur lingua,teneat
affectus.
Rigalt also raentions the complaint
urged by Cornelius Bishop of Rome
against Novatus, that he forced
communicants to swear that thej
DE SPECTACULIS. 47
dsemonio rediit. Itaque in exorcismo^ cum onera- c. xxvi.
retur^ immundus spiritus, quod ausus esset fidelem
aggredi, constanter, Et justissime, inquit, feci : in
meo eam inveni. Constat et alii linteum in somnis
ostensum ejus diei nocte, qua tragoedum audierat,
cum exprobratione nominato tragoedo, nec ultra
quintum diem eam mulierem in saeculo fuisse.
Quot utique et alia documenta cesserunt de his,
qui cum diabolo apud spectacula communicando a
Domino exciderunt ! Nemo enim potest duobus
Matt. vi. 24.
wonld not return to Cornelius
:
eti/Tl Tov eitreiv Xafi^duovTa tov
SpTov eKelvov t6 'Afxi^v, Euseb.
E. H. VI.
43;
where Heineken
brings forward other passages.
*
eis aiwva^. Cod. Ag. his apcB-
onio. Rig. would read dir' aiuivoi,
referring to the acclamations used
to Commodus : i/i/cas, viKijcren, dir'
atwfos, 'A/xa^oj/ie, i/tfcas. The read-
ing of the text, which is that of all
other editions, is quite as intelli-
gible. Comp. the common dox-
ology, eJs Tous aiiJovas tQv a'i(ivmv,
eIs rjuepav aiwvov.
8
Deo Christo. Cod. Ag. fol-
lowed by llig. and Oehler, Deo
et Christo. The rest, Deo Christo.
Plin. Ep. X. loi :
Affirmdbant
au-
tem hanc fuisse summam vel culpte
tucB vel erroris, quod essent soliti
stato die ante lucem convenire, car-
menque Christo quasi Deo dicere
secum invicem, seque sacramento non
in scelus aliquod astringere, sed ne
furta, ne latrocinia, ne adulteria
committerent, ne
fidem fallerent, ne
depositum appellati negarent
;
qui-
bus peractis morem sibi discedendi
fuisse, rursusque eoeundi ad capien-
dum cibum,
promiscuum tamen et
innoxium.
Ch. XXVI.
^
ejusmodi, 'men
of such a kind.' ejusmodi and hu-
jusmodi are frequently used as sub-
stantives, especially following pre-
positions. De Idol. c.
13
and c.
15,
in hujusmodi. AIso c. 14
and c.
31,
in ejusmodi. Oehl. on De Baptism.
0. 13, quotes De Orat, c.
15: hujus-
modi enim non religioni sed super-
stitioni deputantur. And De Jejun,
c.
7,
pro ejusmodi.
^
in exorcismo. Exorcism ori-
ginally practised either by ordinary
ministers or private Christians. Ex-
orcists were constituted as an order
in the latter part of the ^rd cen-
tury. Bingh. Chr. Ant. iii,
4,
i 8.
Apolog. c.
33.
De Idol. c. 11. De
Cor. c. II, quos inierdiu exorcismis
fugavit.
'
oneraretur. 'h. e, obligaretur,
accusaretnr, Vox forensis. Cf,
Apolog, cap. I : quam iniquitatem
idem titulus et onerat et revincit qui
videtur excusare, ignorantia scilicet.
Ad Natt I. 3: Credo, non vultis
oneratos, quos omni opere perditos
vultis, aut non putatis requirenda
quiE nostis. Ibid. i. 10 : Quo magis
oneramini credentes esse et contem-
nentes, colentes et despuentes, hono-
rantes et lacessentes,' Oehi,.
48 TERTULLIANI LIBER
c. XXVI. dominis servire. Quid luci cum tenebris ? quid
2 cor. vi. 14. vitee et morti ?
CAP. Odisse debemus istos conventus et ccetus ethni-
XXVII.
weoughtto
corum, vel quod illic nomen Dei blasphematur, illic
avoid these
,.,... .,
i i i

i
hotbedsof
quotidiani m nos leones expostulantur, mde per-
corruption,
*
^
thrdlvi/la-
secutiones decernuntur, inde tentationes emittun-
sons his poi-
, . ,
sonwith
tur. Quid facies m illo sufiragiorum impiorum
some show of
^
o r
excciience.
ggg^uario dcprehensus ? Non quasi aliquid illic pati
possis ab hominibus (nemo te cognoscitChristianum),
sed recogita quid de te fiat in ccelo. Dubitas enim
illo momento, quo diabolus in ecclesia furit
^
omnes
angelos prospicere de ccelo et singulos denotare,
quis blasphemiam dixerit, quis audierit, quis lin-
guam, quis aures diabolo adversus Deum ministra-
Psai.i.i.
verit? Non ergo fugies sedilia hostium Christi,
illam cathedram pestilentiarum, ipsumque aerem,
qui desuper incubat, scelestis vocibus constupra-
tum? Sint dulcia licebit et grata et simplicia,
etiam honesta qusedam. Nemo venenum temperat
felle et elleboro, sed conditis pulmentis et bene sa-
poratis et plurimum dulcibus id mali injicit. Ita
et diabolus letale, quod conficit, rebus Dei gratissi-
Ch. XXVII.
^
quo diabolus in pulmonibus exprimat. Nam inde
ecclesia furit. Thus Cod. Ag. confusa veneno mella stillabunt,
Rig. froni Ursinus eccteiam. Gangn. mella quidem sed venenata.' For
quod in diaboli ecclesiatnfueris, but the habit of extracting poison from
in the margin is the reading of the
toads, see Juv. Sat. i. 69.
lucunculo
text. Gel. and Pam. quo in diaboli
is adopted by Junius, Scaliger, and
ecclesiafueris.
Oehler. lucunculus is the dimin. of
2
de lucunculo. Gaugn. deliva-
lucuns,' a.sa.yoMry dish,' fTomyXvKVi.
cunculo. Gel. and Pam. de liba-
Apul. Met. x.
13
: Mcpane*, Zmcmw-
cunculo. In Cod. Ag. this part of culos, hamos, lacertulos, et complura
the chapter is wanting. Rig. from
scitamenta mellita.
VrsinvLS^de ranunculo. 'Ut si quis Ch. XXVIIl.
^
convivoB sui,
favum mellis una cum ranae rubetae sc. diaboli. On the use of sui, see
DE SPECTACVLIS. 49
mis et acceptissimis imbuit. Omma illic seu fortia,
cap.
^
xxvii.
seu honesta, seu sonora, seu canora, seu subtilia
proinde habe ac si stillicidia mellis de lucunculo^
venenato, nec tanti gulam facias voluptatis, quanti
periculum per suavitatem.

Saginentur eiusmodi dulcibus convivaB sui^ Et
cap.
^ "^
. .
XXVIII.
loca et templa et invitator ipsorum est. Nostrse
These are the
coenae, nostrae nuptiae nondum sunt. Non possu-
tiie heathen,
^- *
our pleasures
mus cum illis discumbere, quia nec illi nobiscum.
come^'
*
Vicibus disposita res est. Nunc illi laetantur, nos
conflictamur. Saeculum, inquit, gaudebit, vos tristes
joh. xvi. 20.
eritis. Lugeamus ergo^ dum ethnici gaudent, ut
cum lugere cceperint, gaudeamus, ne pariter nunc
gaudentes, tunc quoque pariter lugeamus. Delica-
tus es, Christiane, si et in saeculo vohiptatem con-
cupiscis, immo nimium stultus, si hos existimas vo-
luptatem. Philosophi quidem^ hoc nomen quieti et
tranquillitati dederunt, in ea gaudent, in ea avo-
cantur, in ea etiam gloriantur. Tu mihi metas et
scenas etpulverem et arenam suspiras.- Dicas velim:
Non possumus vivere sine voluptate, qui mori cum
voluptate debebimus ? Nam quod est ahud votum
above, c. 1
j,
n.
4,
casibus suis. De the time of Tertullian. Lact. D. I.
Idol. c.
13,
suum jam volumen com- iii.
17: Epicuri disciplina multo
plevimus. Drakenb. on Sil. It. xii. celebrior semper fuit quam cetero-
33,
quotes Cic. Ep. Fam. xi. 11
:
rum, non quia veri aliquid
afferat,
Ne de Planco quidem spem adhuc sed quia multos populare nomen vo-
abjecit, ut ex libellis suis aiiimad- luptatis invitat. Cie. de Fin. i. 11
:
verti. Senec. 1. controv. in praefat.
:
Omnis autem privatione doloris pu-
Nihil illo viro gravius, nihil suavius, tat Epicurus terminari summam vo-
nihil eloquentia sua dignius. luptatem. Apolog. c.
38
: Licuit
'
Lugeamus ergo. Conip. De Epicureis aliquam decernere volup-
Idol. c.
13;
De Cor. c.
13.
tatis veritatem. Quo vos
offendimus,
^
Philosophi quidem. The Epi- si alias prcnsumimus voluptales
?
cureans. This was the favourite Conip. Ad Natt. 11. 3.
philosophy among the Romans in
TERT.
3
50
TERTULLIANI LIBER
CAP. nostrum, quam quod et apostoli, exire de saeculo
XXVIII

L et recipi apud Dominum ? Hic voluptas, ubi et

PhU. i. 23.
votum.
CAP.
Jam nunc si putas delectamentis exigere spa.
XXIX

Nay even in
^ium hoc, cur tam iugratus es, ut tot et tales volup-
haveTur'^
"^*^
tatcs a Dco contributos tibi satis non habeas neque
pleasures,
,
and^our
rccognoscas ? Quid enim jucundms, quam Dei
Rom. V. 10.
patris et domini reconciliatio, quam veritatis reve-
latio, quam errorum recognitio, quam tantorum
retro^ criminum venia ? Quse major voluptas, quam
fastidium ipsius voluptatis, quam SEeculi totius con-
temptus, quam vera libertas, quam conscientia inte-
gra, quam vita sufficiens, quam mortis timor nuUus ?
Quod calcas deos nationum, quod deemonia expellis^,
quod medicinas facis, quod revelationes petis^ quod
Rom. vi. 10. Deo vivis, hae voluptates, hsec spectacula Christian-
orum sancta, perpetua, gratuita. In his tibi Cir-
censes ludos* interpretare, cursus sseculi intuere,
tempora labentia, spatia dinumera, metas consum-
mationis expecta, societates ecclesiarum defende,
1
cor. XV. 52.
ad signum Dei suscitare, ad tubam angeli erigefe,
ad martyrii palmas gloriare. Si scenicse doctrinae
Ch. XXIX.
*
reiro, 'in time together with extraordinary reve-
past.' Apolog. c. I, neminetn pmnitet lations, is mentioned by Arnobius
nisiplane retro non fuisse. Ibid. c. as common to all Christians. Arnob.
3,
quos retro noverant, and retro i.
p. 37: qui [ChristusJ justissimis
patiens. Ibid. c.
19,
retrosiores, Idol. viris etiamnunc impollutis ac diligen-
c.
3,
aliquamdiu retro. tibus sese, non per vana insomnia,
2
dcemonia expellis. Apol. c.
23
: sed per purcB speciem simplicitatis,
Edatur hic aliquis suh tribunalibus apparet ; cujus nomen
auditumfugat
vestris, quem dcemone agi constet. noxios spiritus.
Jussus a quolibet Christiano loqui
^
revelationes petis. Theallusion
spiritus ille tam se dcemonem confte- to revelations and the new Jerusa-
bitur de vero, quam alihi deum de lem has been thought to savour of
falso. The power over demons, Montanism. Kaye's Tertul.
p.
^^.
DE SPECTACULIS. 51
delectant, satis nobis litterarum est, satis versuum cap.
XXIX.
est, satis sententiarum, satis etiam canticorum, satis
vocum, nec fabulse, sed veritates, nec strophse^ sed
simplicitates. Vis et pugillatus et luctatus ? Prsesto
sunt non parva, sed multa. Aspice impudicitiam
detectam a castitate, perfidiam csesam a fide, ssevi-
tiam a misericordia contusam, petulantiam a mo-
destia obumbratam, et tales sunt apud nos agones,
in quibus ipsi coronamur. Vis autem et sanguinis
aliquid? Habes Christi.
Quale autem spectaculum in proximo est adven-
cap.
tus Domini jam indubitati, jam superbi, jam trium-
phantis ! quse illa exsultatio angelorum, quse gloria
ihafufford
, ,
. _ us the most
resurgentium sanctorum! quale regnum exmde
giorious spec-

-1
J3
tacle in the
justorum ! quaHs civitas nova Hierusalem ! At enim
onhf^cked,
.
and the re-
supersunt aha spectacula, iUe ultimus et perpetuus
^a^dofthe
judicii dies, ille nationibus insperatus, ille derisus,
t^lxll'
^^'
,
Apoc. xxi. 2.
cum tanta saecuh vetustas et tot ejus nativitates^
2Pet.iii. lo.
uno igni haurientur. Quae tunc spectaculi latitudo
!
quid admirer ? quid videam ? ubi gaudeam ? ubi ex-
sultem, spectans tot ac tantos reges, qui in coelum
recepti nuntiabantur, cum ipso Jove et ipsis suis
testibus in imis tenebris congemiscentes ! item prae-
But the topics are common to all phis etjocis derideatis. De Anima,
Christians, and it is likely that they c. a8,
qui talem commentus est stro-
may have taken early hold on Ter- pham.^ Oehl.
tullian's mind. Ch. XXX.
*
tot ejus nativitates.
*
Circenses ludos. Observe the Dodgs.
*
all that are rising into life.'
terms cursus, metas, spatia, socie- More probably allusion is made to
tates (factiones), signum (mappa), the Platonic notion of successive
tuba,palma.
mundane revolutions. See Plat.
*
strophcB.
'
Sunt technae et
Timaj.
p. aa, sqq. For the use of
fraudes, quales in fabulis mimicis. nativitas, comp. Arnob, i.
p- 3:
Ipsi
Ad Natt. I. 10, deos vestros in stro- homines, quos per inhabitabiles oras
phis et jocis rideatis. Apol. c.
15,
terrce sparsitprima incipiensque na-
utrum mimos an deos vestros in stro- tivitas,
32
,S2 TERTULLIANT LIBER
CAP. sides persecutores Dominici nominis saevioribus
XXX.
'
quam ipsi flammis ssevierunt insultantibus contra
Christianos liquescentes ! quos prseterea sapientes
illos philosophos coram discipulis suis una confla-
grantibus erubescentes, quibus nihil ad Deum per-
tinere^ suadebant, quibus animas aut nuUas^ aut
non in pristina corpora redituras afiirmabant ! etiam
poetas non ad Rhadamanthi, nec ad Minois, sed ad
inopinati Christi tribunal palpitantes ! Tunc raagis
tragosdi audiendi, magis scilicet vocales in sua pro-
pria calamitate ; tunc histriones cognoscendi, solu-
tiores multo per ignem ; tunc spectandus auriga in
flammea rota totus rubens* ; tunc xystici contem-
plandi non in gymnasiis, sed in igne jaculati, nisi
quod ne tunc quidem illos velim visos, ut qui
malim ad eos potius conspectum insatiabilem con-
ferre, qui in Dominum desaevierunt. Hic est ille,
psai. ii.i,
2.
dicam, fabri aut qusestuarise^ filius, sabbati de-
structor, Samarites, et dsemonium habens. Hic est,
joh vm 48
^u'^
^
Juda redemistis, hic est ille arundine et.
colaphis diverberatus, sputamentis dedecoratus,
felle et aceto potatus. Hic est, quem clam dis-

nihil adDeum pertinere. Lact. colours of the race. Observe the

D. I. III. 17: Jrreligiosus audit (de terms vocales (see above, c. aj),
Epicuro) Deos nihil curare. Arno- solutiores (c.
10),
rubens (c.
23).
bius, who is in many points unsound,
*
fabri aut qucestuaricB, alluding
is constantly recurring to this^hea- to the Jewish blasphemy as to our
then notion. Laetantius seems to Lord's birth. S. Jerome to Heliodo-
have written his De Ira expressly rus, Ep. xiv. (quoted by Oehler)
:
to controvert the opinions of his Hic est ille operarii et qucEstuarice
master on this point,
filius,
hic qui matris gestatus sinu
^
animas aut nullas. See the hominem Deus
fugit in JEgyptum,
question of the reunion of the soul hic vestitus coccino,hic sentibus coro-
to the body, argued Apol. c. 48.
natus, hic magus doemonium habens
*
totus rubens, alluding to the et Samarites.
DE SPECTACULIS.
53
centes surripuerunt, ut resurrexisse dicatur, vel CAP.
hortulanus detraxit, ne lactucse suse frequentia
Matt. xxvii.
commeantium Isederentur. Ut talia spectes^ ut
6|.&xxvm.
talibus exsultes, quis tibi praetor aut consul aut
qusestor aut sacerdos de sua liberalitate prsestabit ?
Et tamen hec jam quodammodo habemus per
fidem spiritu imaginante repraesentata. Ceterum
qualia illa sunt, quse nec oculus vidit nec auris
audivit nec in cor hominis ascenderunt ? Credo,
Circo et utraque cavea'^ et omni stadio gratiora. i cor. a. 9.
6
ut talia spectes. We cannot eula hominum intuebatur, intendat
defend the spirit in which Tertul- mirabilia Dei. Multa fecit Domi-
lian exults in the prospect of the nus mirabilia sua, hcec respiciat.
destrnction of the wicked. See a The whole passage is worth con-
note in the Oxf. Trans. Minucius sulting as shewing the habits of
Felix (Octav. c.
37)
has a much more society, and the sentiments of Chris-
Christian account of a Christian tians as to these points in the fourth
spectacle in the sutferings of mar- century.
tyrs for Christ. S. Augustine (Enarr.
7
utraque cavea. Theatre and
itt Psalm.
39)
reproves a Christian amphitheatre. Gangn. caula. Lips.
audience for taking delight in the
de Amph.
p.
14,
quotes the passage
popular shows, and contrasts the with caula, adding 'si vera lectio
spectacula fit for a Christian. Mira- est.'
TERTULLIANI
LIBER
DE
IDOLOLATRIA,
'^t'
TERTULLIANI LIBER
DE IDOLOLATRIA.
PRINCIPALE
crimen generis humani, siimmus
sseculi reatus, tota causa judicii idololatria.
Nam etsi suam speciem tenet unumquodque de-
lictum, etsi suo quoque nomine judicio destinatur,
in idololatrise tamen crimine expungitur^ Omitte
titulos^ operas recognosce, idololatres idem homi-
cida est. Quseris quem occiderit? Si quid ad
elogii ambitionem facit^, non extraneum, nec ini-
micum, sed seipsum. Quibus insidiis ? erroris sui.
Quo telo ? ofFensa Dei. Quot plagis ? quotquot
idololatriis. Qui negat idololatrem perisse, is ne-
gabit idololatrem homicidium fecisse. Proinde
adulterium et stuprum in eodem recognoscas ; nam
CAP. I.
Idolatryisthe
chief crime of
mankiud. It
iucludes in it
murdcr,
theft, adul-
tery, and the
like; and
every crime is
da;mon-ser-
vice, and
thercfore
idolatry.
Ch. I.
'
expungitur, ' is disposed
of under the charge of idolatry.' On
expungere, see De Cor. c. i, n.
4.
*
titulos, 'the speeial names of
the several crimes;' e. g.
homicidium,
stuprum, &c. La Cerda quotes
Suet. Cal. c. 33:
Servum, ob detrac-
tam lectis argenteam
laminam, cami-
fici
confestim
tradidit, ut manibus
abscissis atque ante pectus a collo
pendentibus,
preecedente
titido, qui
causam
pcence indicaret, per ccetus
circumduceretur. Below, c. 11,
ti-
tulo idololatrice.
8
Si quid ad elogii...^ii it helpB
to
complete the charge, [lanswer].'
elogium,
' the sumniary of an accusa-
tion.' De Cor. c.
s
'
elogium sacri-
legii in Deurn. De Jejun. c. 17: Ad
elogium gulce tux pertinet, quod etc.
La Cerda quotes Sueton. Cal. c.
37:
Custodiarum seriem recognoscens,
nullius inspecto elogio, stans tantum-
modo intra porticum mediam, a calvo
ad calvum duci imperavit. Ambitio,
'
the compass
;'
De Jejun. c.
17,
am-
bitio corporis
;
De Anira, c.
25,
tota
ventris ambilio. Ambitio elogii is
'theaccusation set out to its fuU ex.
tent,' including all the particulars,
quem ? quibus insidiis ? quo telo ?
quot plagis ? Comp. Ad Natt. i. 3
:
Porro de nobis, quos atrocioribus ac
pluribus criminibus deputatis, bre-
viora ac leviora elogia
conficitis,
35
58 TERTULLIANI LIBER
CAP. I. qui falsis deis servit, sine dubio adulter est veri-
tatis, quia omne falsum adulterium est. Sic et in
stupro mergitur. Quis enim immundis spiritibus
operatus, non conspurcatus et constupratus ince-
dit ? Atque adeo Scripturae sanctse stupri voca-
bulo* utuntur in idololatriae exprobratione. Fraudis
conditio ea est, opinor, si quis alienum rapiat aut
alii debitum deneget, et utique erga hominem ad-
missa fraus maximi criminis nomen est, At enim
idololatria fraudem Deo facit, honores illi suos
denegans et conferens aliis, ut fraudi etiam contu-
meliam conjungat. Quod si tam fraus quam stu-
prum atque adulterium mortem afferunt, jam in
his seque idololatria de homicidii reatu non libe-
ratur. Post talia crimina, tam exitiosa, tam de-
voratoria salutis, cetera quoque ad aliquem modum
et seorsum proinde disposita in idololatria condi-
tionem^ suam repraesentant. In illa et concupis-
centiae sseculi. Quae enim idololatrise soUemnitas
sine ambitione cultus et ornatus? In illa lasciviae.
et ebrietates, cum plurimum victus et ventris et
*
stupri vocdbulo. Comp. Ezek. quales veritates in reprcssentatione?
c. xxiii ; Hos. c. ii. and iv; and else- De Speet. c. 17: spurcitiam quam
where. Atellanus gesticulator reprcEsentat.
*
conditionem. Adv. Marc. 11. c. Ibid. c.
30
: hac jam quodammodo
53 : longe diversns haoendo causas habemusperfidem spiritu imaginante
ab idololatritE conditione. ReprcE- repr<esentata. Adv. Marc. i. c. 14:
sentare, a judicial term, *to bring nec panem, quo ipsum corpus suum
into court;' hence, 'to bring before reprasentat. On the last passage
us, whether to our senses or minds.' see Bp. Kaye's Tertull.
p. 427.
Evea
Adv. Marc. iv. c. 23 : Itaquejam re- Bellarmine allows that it is not con-
prasentans eum: Hic est filius meus. clusive for the corporal presence.
De Pcen. c. 3:
adeo quod prohi-
^
mendacium. Comp. Is. xliv. 30.
betur administrare, satis periculose
^
idolorum mancipes,
*
those de-
animus sibi repraisentat. De Cor. mons who take possession of idols.'
c. 15: Si tales irtiagines in visione, Apolog. c. 11: mancipem divinitatis.
DE IDOLOLATRIA. 59
libidinis causa frequententur. In illa injustitia. CAP. i.
Quid enim injustius ea quse justitiaB patrem nescit ?
In illa etiam vanitas, cum tota ejus ratio vana sit.
In illa mendacium^, cum tota substantia mendax sit.
Ita fit ut omnia in idololatria et in omnibus idolo-
latria deprehendatur. Sed et alias, cum universa
delicta adversus Deum sapiant, nihil autem quod
adversus Deum sapiat, non dsemoniis et immundis
spiritibus deputetur quibus idola mancipantur; sine
dubio idololatriam admittit quicumque delinquit.
Id enim facit quod ad idolorum mancipes'^ pertinet.
Sed universa^ nomina criminum discedant in CAP. ii.
operum suorum proprietates, remaneat idololatria
^s^ n*.^ oniy"
in the acts of
in eo quod ipsa est, sufficit sibi tam inimicum Deo
^i^nig"fi.
nomen, tam locuples substantia criminis, quae tot the ufc^but
has a more
ramos porrigit, tot venas defundit^ ut de hoc cum
pu^aon.*^'
maxime materia suscepta sit, quot modis nobis
prsecavenda sit idololatrias latitudo, quoniam multi-
fariam servos Dei nec tantum ignorata, sed etiam
dissimulata subvertit. Plerique idololatriam sim-
pliciter existimant his solis modis interpretandam,
De Spect. o. lo : Apollines mancipes for accusation, that puts forth so
habent.Ad'Sa.tt.u.i:auctoritasphi' many branches, descends into so
losophorum, ut mancipium sapientim. many channels, that from this head
Comp.he\ow, c.i^ihumancesupersii-
chiefly has my theme been talcen
tionis deis mancipata ; aadBeSpect. up, to shew in how many ways we
c. 12: In mortuorum idolis dcemonia
must take precautions against the
consistunt. See below, c.
15,
n. 8.
whole extent of idolatry.'
Ch. U.
^
Seduniversa... 'Bntlet
'
defundit. Eig.
from conj,
the general denominations of sifis diffundit, La Cerda quotes S. Cypr.
pass, and let them be arranged each De Patient.
p. 253
(Ed.
Bened.):
under the special head denoted by Late patet Patienti<e virtus, et uber-
its act ; let idolatry be confined to tas ejus et largitas de unius quidem
that which is specially idolatry
;
nominis fonte
projiciscitur, sed ex-
there is enougli in a name so hos- undantibus venis per multa gloria-
tile to God,in so extensive a ground rum iiinera diffunditur.
60 TERTULLIANI LIBER
CAP. II. si quis aut incendat aut immolet aut polluceat' aut
sacris aliquibus aut sacerdotiis obligetur, quemad-
modum si quis adulterium in osculis et in amplexi-
bus et in ipsa carnis congressione censendum, aut
Matt. Y. 22. homicidium in sola sanguinis profusione, et in animae
ereptione reputandum. At enim, Dominus quam
extensius ista disponat, certi sumus, cum adulte-
rium etiam in concupiscentia designat, si oculum
Matt. V. 28. quis impcgcrit libidinose et animam commoverit
impudice, cum homicidium etiam in verbo maledicti
vel convicii judicat et in omni impetu irae et in
negligentia caritatis in fratrem. Sicut Johannes
1 joh. iu. 15.
docet homicidam esse qui oderit fratrem. Alioquin
in modico consisteret et diaboli ingenium de malitia
et Dei Domini disciplina, qua nos adversus diaboli
Apocii. 24. altitudines* munit, si in his tantum delictis judi-
caremur, quse etiam nationes decreverunt vindi-
Matt. V. 20.
canda. Quomodo abundabit justitia nostra super
Scribas et Pharisaeos, ut Dominus prasscripsit, nisi
abundantiam adversarise ejus, id est injustitise, per-
spexerimus? Quod si caput injustitise idololatria
est, prius est, uti adversus
abundantiam idololatrise
prsemuniamur, dum illam non solum in manifestis
recognoscimus.
CAP. III.
Idolum aliquamdiu retro non erat. Priusquam
idoiatryex-
huius moustri artifices ebullissent, sola templa et
isted before
SldfroL
vacuce sedes erant, sicut in hodiernum quibusdaixi
nameand
locis vctustatis vcstiffia permanent. Tamen idolo-
growth. Idol-
*^
*
3
pollueeat, Apol. c.
39:
Her- partem Herculi polluceam.
culanarum decimarum etpolluctorum
*
altitudines. Revel. ii. 24: Tct
sumptustabulariisupputabunt. Flaut, jSddeaTOv^EaTava. Yulg. altitudines
Stich. ij
3,
80 : HcEC venisse jam opus Satana.
est, quantum potest, Uti decumam Ch. III.
'
omnisforma velfor-
DE IDOLOLATBIA.
61
latria agebatur, non in isto nomine, sed in isto
cap. iii.
opere. Nam et hodie extra templum et sine idolo
atryisser-
. , ,
vice peiform-
ag-i potest. At ubi artinces statuarum et imaffinum
ed to any
o
*
o
image, what-
et omnis generis simulacrorum diabolus saeculo in-
?epre^S^^
tulit, rude illud negotium humanae calamitatis et
nomen de idolis consecutum est et profectum. Ex-
inde jam caput facta est idololatriae ars omnis quae
idolum quoquo modo edit. Neque enim interest
an plastes effingat, an caelator exseulpat, an phrygio
detexat, quia nec de materia refert an gypso, an
coloribus, an lapide, an sere, an argento, an filo
formetur idolum. Quando enim et sine idolo ido-
lolatria fiat, utique, cum adest idolum, nihil interest,
quale sit, qua de materia, qua de effigie, ne qui
putet id sokim idolum habendum, quod humana
effigie sit consecratura. Ad hoc necessaria est
vocabuli interpretatio. EI<5o9 Graece formam sonat
;
ab eo per deminutionem eiSuAov deductum seque
apud nos formulam fecit. Igitur omnis forma vel
formula^ idolum se dici exposcit. Inde idololatria
omnis circa omne idolum famulatus et servitus.
Inde et omnis idoli artifex ejusdem et unius est
criminis, nisi parum idololatriam populus admisit
qui simulacrum vituli et non hominis sibi
conse- Exod. xxxii.
cravit.
Idolum tam fieri quam coli Deus prohibet.
cap. iv.
Quanto prsecedit, ut fiat quod coli possit, tanto
demMboth
prius est, ne fiat, si coli non licet'. Propter hanc
"hippers and
image-
makers.
mula. Arnob. Adv. Gent. vi. iuit. Deorum aliciyus simulacrum
con-
p. 189: In Jiac enim consuestis parte siituamus aut Jbrmam, etc. Herald.
crimen nobis maximum impietatis in Arnob. vi.
p, 194,
adduces nu-
affigere,
quod neque izdes sacras ad merous passages to the same efFect.
venerationis
officia
construamus, non Ch. IV.
*
Quanto prcecedit...
62 TERTULLIANI LIBER
Exod. XX. 4.
Lev. xxvi. 1.
Deut. V. 8.
CAP. IV.
causam, ad eradicandam scilicet materiam idolola-
trise, lex divina proclamat, Ne feceritis idolum, et
conjungens, Neque similitudinem eorum quae in
cceIo sunt et quse in terra et qua3 in mari, toto
mundo ejusmodi artibus interdixit^ servis Dei.
Antecesserat Enoch^ prsedicens omnia elementa,
omnem mundi censum^ que ccelo, quse mari, quae
terra continentur, in idololatriam versuros dsemonas
et spiritus desertorum angelorum, ut pro Deo ad-
versus Dominum consecrarentur. Orania igitur
colit humanus error prseter ipsum omnium condi-
torem. Eorum imagines idola, imaginum consecra-
tio idololatria. Quicquid idololatria committit, in
artificem quemcumque et cujuscumque idoli depu-
Jud. 6.
*As a thing must first be made be-
fore it can be worshipped, so a thing
must be first forbidden to be made,
if it may not be worshipped.' La
Cerda has a curious note upon this
passage :
'
Locus notatissimus, ut
scias nunquam jure naturali prohi-
bitas imagines veri Dei. Itaque ab
omni aevo ab ipso Adamo potuit fieri
imago Dei ut coleretur. Hujus sen-
tentisB laudandus Tertullianus hoc
loco : paritatem enim temporis in
ntraque constituit. Sicut nuUo aevo
potuit fieri quod non potuit coli, ita
omni sevo potuit fieri, quod potuit
coli. An vero jure scripto id veti-
tum Judeeis, dissident doctores duo
sevi hujus gravissimi : Vasquius affir-
mat prohibitum, Soarius negat
;
pos-
tremo hsereo ego tantulus.' A truly
notable deduction from such a chap-
ter as this
!
^
totomundo, 'absolutely.' inter-
dixit, with dat. of the person, and
abl. of the thing. Cic. Ep. Fam.
XI. Ep, I : Futurum puto, ut hostes
judicemur, aut aqua et igni nobis in-
terdicatur. De Cor. c.
7
: nostro ca~
piti coronamentis interdicunt.
^
Enoch. Cod. Ag., Gangn. and
Gel. enim hoc. Enoch was first read
by Pamel. who is followed by Rig.
and Oehl. The boolj of Enoch is
quoted below, c.
15,
and De Cnlt.-
Fcem. I.
3,
where Tertul. says that
it was rejected by some, quia nec
in armarium Judaicum admittitur.
Tertul. accepts it on the ground* of
its being quoted by Jude, and be-
cause we are told, omnem scripturam
cedificationi habitem divinitus inspi-
rari, a singular interpretation of
3
Tim. iii. 16. Origen and Jerome
both mention it as of doubtful au-
thority. It was, according to Abp.
Laurence, a book extant among the
Jews before our Lord's time. See
note in Oxford Translation.
*
omnem mundl censum, *the
whole order of the universe.' It is
common to interpret census by origo,
and censeri by originem habere, in
DE IDOLOLATRIA. 63
tetur necesse est. Denique idem Enoch simul et cap. iv.
cultores idoli et fabricatores in comminatione prse-
damnat. Et rursus ; Juro vobis peccatores, quod
in diem sanguinis perditionis^ poenitentia parata
est. Qui servitis lapidibus, et qui imagines facitis
aureas et argenteas et ligneas et lapideas et fictiles,
et servitis phantasmatibus et daemoniis et spiritibus
in fanis, et omnibus erroribus non secundum scien-
tiam, nuUum ab iis invenietis auxiHum. Esaias es. xUv. s.
vero, Testes, ait, vos estis, si est deus absque me.
Et non erant tunc qui fingunt et exsculpunt, omnes
vani, qui faciunt libita sibi, quse illis non proderunt^.
Et deinceps tota illa pronuntiatio quam artifices,
quam cultores'^ detestatur. Cujus clausula est.
many passages of Tertul. : but the
idea of derivation is in such passages
contained, not in census or censeri,
but in the context. The Latin words
correspond very nearly to
'
reckon-
ing,' *to be reckoned,' e. g.
De
Speet. c.
7
: sphndida est censu cri-
minis sui. De Cor. c. 13: in solo
quoque censu coronarum. Apolog.
c.
7
: Census istius discipUncB a Ti-
berio est.
*
We may reckon Chris-
tianityfrom Tiberius.' So ibid. c.ia
:
inde censentur dei vestri. De Cor.
0. 10 : ex originis censu. Ad Natt.
I. la : omne omnino genus censum ad
originem refert,
quantoque genus cen-
setur ordine, tanto origo convenitur
in genere. Hence census is
*
the class,
rank, or order in which any person or
thing is reckoned.' Arnob. iv.
p.
1
27
:
Superorum retuleritis in censum. Ad
Natt. II. I : Tripliciautem generede-
orum censum distinxit. De Virg.Vel.
c.
4
: Et si mundrim dixeris, illic erit
et ccelum et quce in eo, sol et luna et
sidera et astra et terra et freta, om-
pis census e^.ementorum. De Virg.
Vel. c. II : censum naturcB suee in-
trare, et de virginis exire, et pati
novum illud quod alterius (statis est.
*
sanguinis perditionis,
'
of a
bloody destruction.' Bloodismen-
tioned as a sign of the last day in
Joel ii.
30,
quoted by St Peter,
Acts ii.
19.
^
7'e<es...Bo8read3intheLXX.:
fxdpTvpev vfieii effxe, el lo-Tt Oeds
TrXtii' 6/uot/, Koi oiiK jjKoutrai' Tore.
oi jrXflttrffOi/Tes Kal ol yXuj^oi/Tes
"TTai/Tes fxdTaioi,
iroiovvTe^ Ta Ka-
Tadvfiia aiiToSv, a ovk co(pe\ii<Tei
auTous. But he notes,
'
Hanc lec-
tionem probat Cyrill. Sic quoque est
apud Proc. Sed Alex. Ald. c. T]crav.^
"^
quam artifices quam cultores.
Thus in Cod. Ag. The rest qua in
...qua in
;
quam...quam for tam...
quam. Gronovius considered all the
passages, in which quam...quam oc-
curs for tam...quam, as corrupt.
Oehler quotes Ad Natt. i. 10, nisi
contemneret, quos dejeraret, quam
ipse, quam ii, qui ei pqjerare per-
vdttunt. Ibid. De contemptu uti-
64 TERTULLIANI LIBEE
CAP. IV.
Es. xliv. 20.
Ps. cxv. 8.
CAP. V.
Some plead
necessity ; but
tliis is subject
to Grod's law.
Some plead
Scriptiu^e, but
this is a per-
version of it.
Thie case of
the brazen
serpent was
exceptional.
1 Oor. vii. 20.
Cognoscite, quod cinis sit cor illorum et terra, et
nemo animam suam liberare possit^. Ubi seque
David et factores. Tales fiant, inquit, qui faciunt
ea. Et quid ego, modicae memoriae homo, ultra
quid suggeram? quid recolam de Scripturis? Quasi
aut non sufRciat vox Spiritus Sancti, aut ultra
deliberandum sit, an maledixerit atque damnaverit
Dominus ipsos prius artifices eorum, quorum cul-
tores maledicit et damnat
!
Plane impensius respondebimus ad excusationes
hujusmodi artificum, quos nunquam in domum Dei
^
admitti oportet, si quis eam disciplinam norit. Jam
illa objici solita vox, Non habeo aliud quo vivam,
districtius^ repercuti potest. Vivere ergo habes.
Quid tibi cum Deo est, si tuis legibus^? Tum
quod et de Scripturis audent argumentari, dixisse
apostolum, Ut quisque fuerit inventus, ita per-
que censentur prohra, quam eorum
qui ejusmodi factitant, quam eorum
qui ista suscipiunt. Below, c. i8:
quam dignitatis, quam potestatis.
S. Cypr, ad Donat.
p. a.
ed. Oxon.:
quam ore, quam mente totus auditor
es, So Oehl. But Ed. Bened.
p.
i,
reads, Tam aure, quam mente. In the
Oxf. Ed. 1682, this Epistle is omitted
altogether.
^
Cognoscite...'L'K.'K. yvwdi ori
TTToSos tj KapSia avTwv, Kal TrXa-
vwvTai, Kal ovSeli SuvaTai efeXec-
6at Tijv
\}/vx^v
avTwv. Vulg. Pars
ejus cinis est, cor insipiens adoravit
illud et nemo Kberavit animam suam.
La Cerda wishing to make Tertul.
agree with the Vulg. explains cor
illorumBa *the heart of the idols,'
but Tertul. qnotes as usual from the
LXX. This has led to a conject. et
errant for et terra, to correspond to
Kal irXavwvTai, but Tertul. does not
always qnote accurately. See below,
c.
33,
n.
9.
Comp. Wisd. xv. 10:
crvoSdi
jj
KapSia aiiTov, Kal yiji ev-
TeXeoTTepa 1]
eXTrJs avTov, irrjXoi
Te aTiixoTepoi 6 /Sios aiiTov.
Ch. V.
'
domum Dei, 'the
household or family of God,' as i
Tim. iii. i
j,
oIkos Qeov, not as in c.
7,
*the building.' One of the earliest
canons prescribed, 'If a maker of
idols come, let him either leave off
his employment, or let him be re-
jected.' Constit. Apost. in Bunsen^s
Hippol. Vol. III.
p. 6
; Bingh. Chr.
Ant. XI.
5,
6.
^
districtius, 'h.e. accuratius,
promptius, severius. Cassian. Col-
lat, VIII. I : Pro abstinentia distric-
tiori blande solet ac latenter irre-
pere. Id. viii.
3
: districtissimi mo-
nachorum. Cod. Theodos. i.
11,
3
( de def. civ. ) : probatissimi qtiique et
districtissimi dejensores. Ibid. xvi.
DE IDOLOLATRIA. QS
severet. Possumus igitur omnes in peccatis perse- cap. v.
verare ex ista interpretatione. Nec enim quisquam
nostrum non peccator inventus est, cum Christus
non alia ex causa descenderit, quam peccatorum
i Tim. i. 15.
liberandorum. Iteni eundem prsecepisse dicunt
1
Thess. iv.
secundum suum exemplum, ut manibus suis unus-
quisque operetur ad victum. Si hoc praeceptum
ab omnibus manibus defenditur, credo et fures
balneatores manibus suis vivere, et ipsos latrones
manibus agere quo vivant, item falsarios utique non
pedibus, sed manibus operari malas litteras, his-
triones vero non manibus solis, sed totis membris*
victum elaborare. Pateat igitur ecclesia omnibus,
qui manibus et suo opere tolerantur, si nuUa ex-
ceptio^ est artium quas Dei disciplina non recipit.
Sed ait quidam adversus similitudinis interdictse
propositionem, Cur ergo Moses in eremo simul-
Numb. xxi. s
acrum serpentis^ ex SBre fecit? Seorsum figurae,
2, 40
(de episc. eccl.): districta mo- ii.
79^:
nec hdbent discemere diS'
deratione prcEScribere. Ibid. x. 10,
par Viventum meritum. Oehl. ou
2
(de petit.y. severitatem districtam. De Fuga in Persec. c.
12,
quotes
llieronym. Epist. xxii : districtius from Tertul. Apolog. c.
32,
habent
vivere. Ulpian. Digest. iii.
3, 13 : sapere. De Hab. Mul. c. i, mori
neque districte deneganda. Ibid. iv. habuit, and many other instances.
8, 1$ : licet prwtor districte edicat.
*
totis membris. Comp. De Spect.
Cassian. Collat. 1.7: soUemnitatem c. 17:
quam denique pantomimus a
nostriE districtionis non poterimus pueritia patitur in corporc,ut artifex
implere.' Oehl. essepossit. Plin. Ep. vii.
24 : cur-
^
vivere ergo habes?... 'Tolive
sitabant,exsultabant,mirabantur,ac
then is yours. But if it is to live by deinde singulos gestus domiruB cum
your own laws, you have nothing to canticis edebant,
do with God.' The idol-maker
*
exceptio,
'&
class or subdivi-
pleads, I have only my trade to live sion.' Arnob. vii.
p.
220: Si modo
by. Tertul. answers, To live is not Dii veri sunt, atque in nominis hujus
all

you must live by God's law, exceptione ponendi.

if you are to have any portion in

simulacrum serpenti. Justin
God. vivere habes, as X.tiv exei^,
for Martyr (Tryph.
p, 321,
e.) and Ter-
vitam habes. Apul. Apol. c. 38 : Aa- tul. (Adv. Judseos, c. 10)
explain
beam dicere. Prudent. Adv. Symm. the brazen serpent aa a type of
66 TERTULLIANI LIBER
CAP. v. quse dispositioni alicui arcanse prsestruebantur, non
ad erogationem^ legis sed ad exemplarium causse
suae^ Alioquin si haec ut adversarii legis inter-
pretemur, numquid et nos, quod et Marcionitse^,
inconstantiam ascribimus Omnipotenti, quem illi
hoc modo destruunt ut mutabilem, dum alibi vetat,
alibi mandat? Si quis autem dissimulat
illam
effigiem serei serpentis suspensi in modum figuram
designasse dominicse crucis a serpentibus, id est ab
angelis diaboli, liberaturse nos, dum per semet-
ipsum diabolum, id est serpentem,
interfectum sus-
pendit, sive quse alia figurse istius expositio dig-
nioribus revelata est, dummodo apostolus affirmet
icor.x. 6.
omnia tunc figurate populo accidisse, bene, quod^*'
idem Deus, ut^^ lege vetuit
similitudinem fieri, ex-
traordinario praecepto serpentis similitudinem in-
terdixit^2^ Si eundem Deum observas, habes legem
Exod. XX. 4.
ejus, Ne feceris
similitudinem. Si et prseceptum
Christcrucified. Terttil.AdT.Marc.
"
Mardonitce. Adv. Marc. ii. c.
II. c. aa,
says also that in this case ai : Sic et in ceteris contrarietates
there was no idolatry, because it praceptorum ei exprobras ut mobili
was not set up for worship or re- et instabili.
verence, but toheal thosewho were
'"
bene quod. Below, c.
15,
hene
stricken with the plague. quod apposuit; and c.
33,
bene quod
7
erogationem. Junius from con- Dominus dixit. Oehl. quotes Apo-
ject. derogationem, the proper legal log. c.
7
: hene autem, quod tempus
term; but Tertul. often uses ero- omnia revelat. De Jejun. c. 13:
gare,
'
to waste, consume, destroy.' bene autem, quod et episcopi universce
See De Spect. c. 13,
n. 6. plebijqjunia mandare assolent.
8
ad exemplarium causcB sua,
"
ut. The MSS. read et. Pam.

as an emblem of that which causeth and Rig. qui. Junius retains et,
them to be made.' Dodgson. causa a.nd mseTis ethetore extraordinario.
js the thing signified, the crucified Oehler by conject. ut, which is the
Saviour, of which the serpent was least variation from the MSS.
the type. So Adv. Marc. 11. c. aa :
'*
interdixit. So all the MSS,
Proinde et similitudinem vetansjieri and early Edd. Rig. from conjec.
omnium...ostendit et causas idolola- indixit. L&tin. Jierijussit.
Jun. in-
tricB scilicet substantiam cohibentes. terduxit. Dodgson retains interdixit,
DE IDOLOLATBIA. 67
factse postea similitudinis respicis, et tu imitare cap. v.
Moysen, ne facias adversus legem simulacrum ali-
quod, nisi et tibi Deus jusserit.
Si nuUa lex Dei prohibuisset idola fieri a nobis,
cap. vi.
nuUa vox Spiritus Sancti fabricatoribus idolorum
nSklreare
image-wor-
non minus quam cultoribus comminaretur, de ipso
'^'ppe"
sacramento^ nostro interpretaremur nobis adversas
esse fidei ejusmodi artes. Quomodo enim renun-
tiavimus diabolo et angelis ejus, si eos facimus?
Quod repudium diximus his, non dico cum quibus,
sed de quibus vivimus? Quam discordiam sus-
cepimus in eos, quibus exhibitionis^ nostrse gratia
obligati sumus ? Potes lingua negasse quod manu
confiteris ? verbo destruere quod facto struis ?
unum Deum prsedicare qui tantos^ efficis? verum
Deum praedicare qui falsos facis ? Facio, ait qui-
dam, sed non colo : quasi ob aliquam causam colere
non audeat, nisi ob quam et facere non debebat,
interpreting it, 'interposed his com- forms of baptismal renunciation,
*
of
mand.' This interpretation is how- the devil, his works, his pomps, and
ever not supported by examples, his angels.' La Cerda refers to a
and the verb having been so lately legend of five martyrs who suffered
used by Tertul. in the usual sense, for refusing to make images.
it is highly improbable he would
'
exhibitionis, below, c.
8,
neces-
have introduced it in any other sitas exhihitionis ; c. J2, necessitati~
meaning. Oehler explains interdixit bus humancB exhibitionis. De Cor.
thus:
'
As God by the law forbad c.8,instrumentaexhihitionishuTnaneE;
the making any likeness, so by an where Oehl. quotes several instances
extraordinary precept issued for a from Ulpian. Digest. Oneofthese,
particular occasion He expressed a Dig. i. la, i.containsthe verb,naari-
general prohibition of making the me si cegros se esse dicant, deside'
likeness of a serpent.' God forbad rentque a liberis exhiheri. Hence
it in general, when He permitted probably the use of the English
or enjoined it in particular. word 'exhibition' for a pecuniary
Ch. VI.
*
sacramentum, *bap- allowance.
tism.' Comp. De Spect. c. 4
and
*
tantos, for tot, below, c. 8, iu'
34,
and De Cor.
3. At the latter pas- sula quanUB. De Spect. c.
39,
tanto-
sage the Oxf. Transl. collects from rum retro criminum. Apolog. c.
1,
the various ancient liturgies the tanti quanti et deputamur.
68 TERTULLIANI LIBER
CAP. VI.
scilicet ob Dei ofFensam utrobique. Immo tu colis,
qui facis, ut coli possint. Colis autem* non spiritu
vilissimi nidoris alicujus, sed tui proprio, nec anima
pecudis impensa, sed anima tua. Illis ingenium
tuum immolas, illis sudorem tuum libas, illis pru-
dentiam tuam accendis. Plus es illis quam sacerdos,
cum per te habeant sacerdotem; diligentia tua^
numen illorum est. Negas te quod facis colere?
Sed illi non negant, quibus hanc saginatiorem et
auratiorem et majorem^ hostiam caedis, salutem tuam.
Tota die ad hanc partem zelus fidei perorabit
ingemens Christianum ab idolis in ecclesiam
*
venire,
de adversaria officina in domum Dei venire, attollere
CAP. VII.
How mon-
strous that
Christian
worsliip-
pers, nay,
even Chris-
tianministers,
should be en-
gaged in idol-
Uiakiug!

coKs autem. Observe the sa-

crificial terms nidor, anima pecudis,
immolas, libas, aceendis, saginatus,
auratus, major, hostiam ceedere.
*
diligentia tua. Both Dodgson
and Neander (Antignost.
p. aaS)
translate diligentia as if it were
nomin. It is no doubt abl. 'By
your industry their divinity exists.'
^
auratiorem et majorem. The
horns of victims were gilded. The
bull or cow was called major hostia,
opposed to minor hostia, as the
sheep, the goat, &c.
Ch. VII.
'
ecclesiam. See De
Spect. c.
3^,
n.
3.
Pamelius and La
Cerda on this passage have coUected
thirty-three different names which
the buildings set apart for divine
service bore. Their object was to
prove the existence ofpeculiar build-
ings for worship at a very early age.
In the names which they bring for-
ward, promiscuously, we observe
various classes : i referring to the
congregation, as ecclesia, conventi-
cula
; % to the sacred character of
+he place, as domus Dei, dominicum,
sacellum
;
3
to the purpose of meet-
ing, as oratorium, evKTijpiov, pro-
seucha
;
4
to the places where they
met under persecution, as marty-
rium, confessio, ceemeterium, cellce
;
5
to buildings afterwards giventhem,
as basilica, templum. The earlier
names imply no more than stated
places of meeting, which need not
have been permanently secured for
that purpose. Indeed, there conld
scarcely have been more so long as
Christianity was at best tolerated.
Another class of names refers us to
the secret recesses of the catacombs,
whither the Christijans fled to cele-
brate in safety their common wor-
ship. The terms basilica and tem-
plum remind us how Constantine
gave up basiliccB (judgment-halls)
to the Christians, and how the Chris-
tian displaced heathen worship, and
often occupied heathen sanctuaries.
Tertul. contrasts the Christian place
of worship with pagan splendour,
Adv. Valent. c.
3
: Nostrce columbce
domus simplex in editis semper et
apertis et ad lueem. Amat
figura
DE IDOLOLATRIA. QQ
adDeum patrem manus matres idolorum, his mani- cap. vii.
bus adorare, qu83 foris adversus Deum adorantur^,
eas manus admovere^ corpori Domini, quse dsemo-
niis corpora conficiunt. Nec hoc sufficit. Parum
sit, si ab aliis manibus accipiant quod contaminant,
sed etiam ipsse tradunt ahis quod contaminaverunt.
Alleguntur in ordinem ecclesiasticum^ artifices ido-
lorum. Pro scelus ! Serael JudsBi Christo manus
intulerunt, isti quotidie corpus ejus lacessunt. O
manus prajcidendse ! Viderit^ jam, an per simili-
tudinem dictum sit, Si te manus tua scandalizat, Matt. v. 30.
amputa eam. Quse magis amputandse, quam in
quibus Domini corpus scandalizatur ?
Spiritus Sancti Orientem, Christi
figuram.
Arnobius (vi.
p. 189)
woiild
seem to deny the existence of pecu-
liar buildings in his day. See above,
c.
3,
n. I. But he is probably refer-
ring to buildings lilie heathen tem-
ples, as in
p. 190,
templa illis non
exstruimus. Iniv.p. 152, hementions
conventicula, in quibus summus ora-
tur Deus. Bingham, Christ. Ant.
vm. I, I

10,
discusses the chief
names of the sacred building.
*
adorantur, the hands of arti-
ficers are said to be worshipped in
their handy-work. Rig. quotes De
Resurr. Carn. c. 6: Phidice manus
Jovem Olympicum ex ebore molitce
adorantur.
^
eas manus admovere. Comp.
De Cor. c.
3.
Bingh. Chr. Ant. xv.
5, 6,
brings forvvard numerous pas-
sages to prove the antiquity of re-
ceiving the bread with the hands.
Among them is the address of Am-
brose to Theodosius, proving both
this custom and that of giving the
cup to the laity. The words are
very apposite to these of Tertul.
Theodoret. v. 18 : IToto/s ocpdaX'
flOtS
6\f/t
TOV KOIVOV AeCTirOTOV
veuiv, iroioiv Se ttoctiv t6 Sdirecov
eKelvo "TTaTtjVets to ayiov; Trtos oe
Tas xelpa^ eKTevet^ diroorTa^^ova-a^
ert Tou dSiKov (povov to alfxa
;
"TTcos Sh tS> oTOfiaTi irpocToicTei^ t6
al/xa t6 Tiftiov, ToaovTov oid t6v
Tov OvfjLOv Xoyov eK)(eas vapavo-
fxui^ alfxa
;
On Tertullian's doctrine
of the Eucharist, in reference to the
Komanist theory of transubstantia-
tion, see Kaye's Tertull.
p. 436,
foll.
*
ordinem ecclesiasticum. Spe-
cial requirements as to morality were
from the first exacted of such as
should become ecclesiastics. See
the Ordinances of the Church of
Alexandria,in Bunsen'8 Hippol. Vol.
III.
p. 31,
foU. ; Bingh. Chr, Ant.
VI. a,
16.
*
viderit. So Cod. Ag. and
Gangn. Latereditorsaltered it into
viderint. *Let the Scripture,
Ifthy
hand, ^c, look to it, whether it be
not something more than a mere
figure of speech,' On the use of
viderit, see De Cor. c. a.
Every trade
may ttnd in-
nocent em-
ployment in
70
TERTULLIANI LIBER
CAP.Viii.
Sunt et alise complurium artium species, quse
Toprovide
^^^i noii coutinguut idolorum fabricationem, tamen
thefurniture ,
i

i i
1
j i

ofidoiatryis
ca, smc quiDus idola nil possunt, eodem crimine
alikefor-
'
m ir
'
bidden.
expediunt. Nec enim difFert, an exstruas vel ex-
ornes, si templum, si aram, si sediculam ejus in-
struxeris, si bracteam expresseris^ aut insignia aut
etiam domum fabricaveris. Major est ejusmodi
opera, quae non effigiem confert, sed auctoritatem.
Si ita necessitas exhibitionis extenditur^, ha-
bent^ et alias species, quse sine exorbitatione dis-
wanto*Sfmm cipHnse, id est sine idoli confictura, opem victus
prsestent. Scit albarius tector* et tecta sarcire et
tectoria
inducere et cisternam liare^ et cymatia^
distendere et multa alia ornamenta praster simulacra
parietibus incrispare. Scit et pictor et marmora-
rius et serarius et quicumque cselator latitudines
suas^ utique multo faciliores. Nam qui signum
describit, quanto facilius abacum linit! Qui de
tiHa Martem exsculpit, quanto citius armarium
compingit ! NuUa ars non alterius artis aut mater
aut
propinqua est. Nihil alterius vacat^. Tot
sunt artium vense, quot hominum concupiscen-
Ch. VIII.
^
si bracteam ex-
*
albarius tector,
'
a plasterer.'
presseris, 'If you shall have beaten Oehler quotes Plin. N. H. xxxvi.
out
gold-leaf for the purpose of gild-
23 : Contra in albario opere, ut ma-
ing images.' The context shews
cerata calx ceu glutinum h<sreat.
thatthe
purpose must be idolatrous,
*
liare, Gr. Xeiaiveiv, 'to make
in order to make the act idolatrous.
smooth ' by lining it vi^ith cement, or
2
extenditur, 'is stretched so far,' some such material. La C. quotes
as to authorize idol-making.
Rig. Apic. v. i
:
Permisces et lias, ut
from Ursin. obtenditur. Below, c. 1
1,
quasi succus videatur.
Ch-aviora quceque delicta pro magni-
^
cymatia, 'mouldings,' project-
tudine peccati diligentiam extendunt
ing and breaking the surface of a
observationis.
building with lines like the ripple of
3
habent, sc. artes habent et alias waves. incrispare, to put on work
species.
in relief. Oehler quotes Plin. N. H.
DE IDOLOLATBIA. 71
tise. Sed de mercedibus et manus pretiis interest. cap.viii.
Proinde interest et de labore. Minor merces fre-
quentiore actu repensatur. Quot parietes signa
desiderant ! Quot templa et sedes idolis sedifican-
tur ! Domus vero et insulse^ quantse ! Soccus et
baxa quotidie deaurantur, Mercurius et Serapis non
quotidie. SufRciat ad quBstum artificiorum : fre-
quentior est^" omni superstitione luxuria et ambitio.
Lances et scyphos facilius ambitio quam superstitio
desiderabit. Coronas quoque magis luxuria, quam
soUemnitas erogat. Cum igitur ad hsec artificiorum
g^nera cohortemur, quse idolum quidem et quse
idolo competunt non attingant, sint autem et ho-
minibus communia ssepe quse et idolis, hoc quoque
cavere debemus, ne quid scientibus nobis ab ali-
quibus de manibus nostris in rem idolorum postu-
letur. Quod si concesserimus et non remediis tam
usitatis egerimus", non puto nos a contagio idolo-
latrise vacare, quorum manus non ignorantium in
ofl&cio vel in honore et usu daemoniorum deprehen-
duntur.
Animadvertimus inter artes etiam professiones
cap. ix.
Astrology is
XXXVI.
7,
II, marmor undatim cris- subject of
sufficiat
is Jrequentiorem
expr^y re-
pum. esse, supplied from the sentence
probated iu
7
latitudines suas,
'
employments which follows.
within the compass of his art.'
"
si remediis tam usitatis ege-
^
nihil alterius vacat. Rig. quotes rimus,
'
if we shall have neglected
Ilor. A. P. 410 : Alterius sic Altera to act upon precautions so usually
poscit opem res et conjurat amice.
adopted.' The case of things manu-
^
insuJce, houses in a town, insu- factured by Christians being applied
lated from other buildings, contain- to idolatrous uses was now so com-
ing under one roof various tene- mon, that it had given rise to pre-
ments. cautions usually adopted by Chris-
^"
frequentior est, ThusinCod. tians to prevent such misappropria-
Ag. and Gangn. Gelenius and Pa- tion. Rig. from conject. reads jam
me]xm,sufficia7it...J'requeritiores. The iovtam.
72
TERTULLIANI LIBER
CAP, IX. quasdam obnoxias idololatriee. De astrologis
^
ne
loquendum
quidem est. Sed quoniam quidam istis
diebus^
provocavit defendens sibi perseverantiam
professionis istius, paucis utar. Non allego, quod
idola honoret, quorum nomina coelo inscripsit, qui-
bus omnem Dei potestatem addixit, quod prop-
terea homines non putant Deum requirendum,
prsesumentes stellarum nos immobili arbitrio^ agi.
Gen. vi. 2.
Unum propouo, angelos esse illos desertores Dei,
amatores feminarum*, proditores etiam hujus curio-
sitatis, propterea quoque damnatos a Deo. O
divina sententia usque ad terram pertinax, cui
etiam ignorantes testimonium reddunt ! Expellun-
tur mathematici^ sicut angeli eorum. Urbs et
Italia interdicitur mathematicis, sicut coelum angelis
eorum.
Eadem poena exitii discipulis et magistris.
Matt. ii. 1.
Sed magi et astrologi ab Oriente venerunt. Scimus
magise et astrologise inter se societatem. Primi
igitur stellarum interpretes natum Christum an-
Ch. IX.
'
astrologis. The Cop- c. 33. Comp. De Orat, c,
33 ;
De
tic and Greek constitutions exclude Virg, Vel. c,
7
;
De Spect, c,
4,
n. 3,
magicians, enchanters, astrologers,
*
Expelluntur mathematici. Ta-
diviners, users of magic verses, &c,, citus tells us of decrees de mathema-
from admission into the Church, ticis magisque Italia pellendis under
Bunsen's Hippol, Vol, ni. p.
7;
Tiberius, a.d, 16 (Annal.
3, 33),
and
Bingh. Chr. Ant. xi,
5,
8.
under Claudius, A.n,
53
(Annal. 13,
2
istis diebus, 'in these days.'
53);
but they were still privately
Apul. Met. I. c,
4,
istogemino obtutu. allowed. In a.d.
70
we read, Hist,
8
immobili arbitrio. This well- i. 33,
multos secreta Popp<E(E mathe-
known pagan belief was entertained maticos habuerant. And again,
also by the Pharisees. Buirs Harm, Vitellius had to make an ediet, a,d,
Apost. Diss, Post. XV, 18, 70,
for their expulsion from Italy.
*
amatoresfaeminarum.
This in- Hist, 11. 63, Comp. Juv. Sat. vi.
terpretation of Gen. vi.
3,
was com-
553,
where the reliance on Chaldai
monly, but not universally, received and Mathematici is exposed. Magia
by early ecclesiastical writers. See was forbidden in the XII. Tables,
in Oxf. Transl. a note on Apolog.
Apul, Apol. c.
47,
Apuleius, in his
DE IDOLOLATRIA. 73
nunciaverunt, primi muneraverunt. Hoc nomine cap. ix.
Christum, opinor, sibi obligaverunt. Quid tum ?
Ideo nunc et mathematicis patrocinabitur illorum
magorum religio ? De Christo scilicet est mathesis
hodie, stellam^ Christi, non Saturni et Martis et
cujusque ex eodem ordine mortuorum^ observat et
prs^dicat. At enim scientia ista usque ad evange-
lium fuit concessa, ut Christo edito nemo exinde
nativitatem alicujus de ccelo interpretetur. Nam
et thus illud et myrrham et aurum ideo infanti
tunc Domino obtulerunt, quasi clausulam^ sacrifi-
cationis et glorise saecularis, quam Christus erat
adempturus. Quod igitur iisdem magis somnium
sine dubio ex Dei voluntate suggessit, ut irent in
sua, sed alia, non qua venerant, via, id est, ne
pristina secta sua incederent, non, ne illos Herodes
persequeretur, qui nec persecutus est, etiam igno-
Metam. and Apol. shews the ex- and of the other deified dead men
tent to which such arts were prac- that it watches and proclaims.' The
tised in his day. There is a detailed
argument is,
'
If the magi of Scrip-
account of the systeni of Astrology, ture are to be an authority for astro-
and the arts of Magic in the
book
logy, astrologers ought to be occu-
of Hippolytus published as Ori- piedconcerning Christ,and his star,
gen'sPhilosophumena(Oxon.
1851,)
as those magi were: whereas it ia
Book IV. notorious that Saturn, Mars, and the
*
stellam. Cod. Ag. and Gangn. like, are the stars observed by astro-
stellarum. Gel. and Pamel. siellas, logers.'
which is probably conjectural. Rig.
^
mortuorum, Comp. De Spect.
from Ursinus, stellam, which seems C. 6: Proinde mortuis suis ut diis
a satisfactory emendation. Oehl. faciant ; below, c. 15: RecogHcmus
retains s<e//arM7M, explaining it, stel- omnem idololatriam in homines esse
larum Christi est (mathesis), and culturam, cum ipsos deos nationum
supposing an ellipse of stellas before homines retrofuisse etiam apud suos
Satumi, &c. Observe that Tertul. constet.
ia gpeaking in strong irony :
'
I aup-
^
clausulam, *the close.' Scorp.
pose astrology is concerned about c.
8,
Jpse ( Johannes)
clausula legis.
Christ, I suppose it is the star of Apolog. c.
33,
clausulam sceculi.
Christ, not of Saturn, and of Mars,
TERT.
4
74
TERTULLIANI LIBER
CAP. IX. rans alia via digressos, quoniam et qua venefant
ignorabat. Adeo viara rectam et disciplinam in-
telligere debemus. Itaque magis prseceptum, ut
exinde aliter incederent. Sic et alia illa species
magiae, qua9 miraculis operatur, etiam adversus
Exod. vii. 11,
Moysen asmulata patientiam Dei traxit ad evange-
Exod. vm.
T.
liujYi usquc. Nam exinde et Simon Magus jamjam
fidelis, quoniam aliquid adhuc de circulatoria secta^
Act. vffl. 18- cogitaret, ut scilicet inter miracula professionis
suse etiam Spiritum Sanctum per manuum imposi-
tionem enundinaret, maledictus ab apostolis de fide
Act. xiii. 6-
ejectus est ; alter magus, qui cum Sergio Paulo,
quoniam iisdem adversabatur apostolus, luminura
amissione mulctatus est. Hoc et astrologi retulis-
sent, credo, si quis in apostolos incidisset. Atta-
men cum magia punitur, cujus est species astrologia,
utique et species in genere damnatur. Post evan-
gelium nusquam invenias aut sophistas aut Chal-
dseos aut incantatores aut conjectores aut magos,
^
circulatoria secta. Circulatores, daei periculosa esse affirmant, prae-
itinerant jugglers, supposed to per- eipue vero annum
63.
Hunc enim
form their trieks by magic. Apul. illi climactera dvdpoK\.rjv, id est viri-
Met, c. 4:
JEt tamen Athenis proxi- fragum appellant.' RiG. Hence
mo et ante Pcecilen isto gemino the English term,
*
the grand cli-
obtutu aspexi equestrem spatham macteric'
prceacutam mucrone infesto devo-
"
digitus. 'Utebantur mathe-
rasse, et mox eundem invitamento matici digitis ad suas supputationes.
exigucB stipis venatoriam lanceam, Plin. Ep. 11. 30: Quotidie, qua hora
qua parte minatur exitium in ima nataesset,interrogavit. Ubiaudivit,
viscera condidisse. Et ecce pone
componit vultum, intendit oculos, mo-
lancecE ferrum, qua bacillum inversi
vet labia, agitat digitos, computat
teliadoccipitium peringluviemsubit, diu.'' Oehl.
puerinmoUitiemdecorus^inqueflexi-
^^
radius.
*
Instrnmeritum ma-
bus tortuosis enervam et exossam sal- theniaticum ad metiendum, et figu-
tationem explicat, cum omnium qui raslineasqueinpulveredeformandas.
aderant admiratione. Cic. Tusc. v.
33,
humilem homuncu-
^"
climacterica.
'
Dicit certa vitae lum a pulvere et radio excitabo, Ar-
spatia per annos novem aut septem
chimedem. Virg. Ecl. iir.
40, Et
gcansili tatione currentia, quae Chal- quis fuit alter, Descripsit radio to-
DE IDOLOLATRIA. 75
nisi plane punitos. Ubi sapiens, ubi litterator, ubi CAP. ix.
conquisitor hujus sevi ? Nonne infatuavit Deus i cor. i. 20.
sapientiam hujus sseculi ? Nihil scis, mathematice,
si nesciebas te futurum Christianum. Si sciebas, hoc
quoque scire debueras, nihil tibi futurum cum ista
professione. Ipsa te de periculo suo instrueret, quae Act. vui. 21.
aliorum climacterica^*' prsecanit. Non est tibi pars
neque sors in ista ratione. Non potest regna coelorum
sperare cujus digitus^^ aut radius^^ abutitur coelo.
Quaerendum autem est etiam de ludimagistris,
cap. x.
sed et ceteris professoribus litterarum. Immo non uon of
T'**"
schoolniaster
dubitandum affines illos esse multimodae idololatriae.
1 ch'rMa"f'
Primum quibus necesse est deos nationum prsedi-
not teach,
*
thougb a
care, nomina, genealogias, fabulas, ornamenta ho-
mayfown m
norifica quaeque eorum enuntiare, tum soUemnia
scuooi.
festaque eorundem observare, ut quibus vectigalia
sua supputent. Quis ludimagister sine tabula sep-
tem idolorum Quinquatria tamen frequentabit^ ?
ium qui gmtibus orbem, Tempora Quinquatria ( which he must of ne-
queB messor, qux curvus arator ha- cessity keep) without a heathen ca-
beret? Id. ^En. vi.
850,
calique lendartoreckon by?' Tabulaseptem
meatus Describunt radio.' Oeul. tcfo/orMjn,

the calendar of the seven
Ch.X.
'
Quisludimagister...Ge- planets.' Rig. quotes Ad Natt. i. c.
len. and Pamel. for sine tabula sep- 13 : Vos certe estis, qui etiam in
tem, read si non tabularia, which has laterculum septem dierum solem re-
been conimonly adopted, but not sa- cepistis. The Ludi Quinquatrus
tisfactorily explained. The reading were held on the xiv. Kal. Apr.
of the text is that of Cod. Ag. and This was a general holiday-time for
Gangn. Rigalt would prefer non schoolboys. Hor. Ep. 11. 2,
197
:
Jrequentabit ? but, as a less altera- Ac potius, puer ut festis Quinqua-
tion, puts the interrogation after tribus olim, Exiguo gratoquefruaris
idolorum ? and reads the rest as a tempore raptim. Ovid, in behalf of
separate sentence,
'
What school- the goddess Minerva, would propi-
master is withouthis heathen calen- tiate certain stern pedagogues (who,
dar ? or if he is, he will at all events I presume, were paid by the lesson)
keep the Quinquatria.' The reading for their loss of payment during this
in the text seems more intelligible, festival by the hopes of new pupils
'
What schoolmaster will keep the and of the Minerval. East. iii.
839 :
42
76 TERTULLIANI LIBER
CAP. X.
Ipsam primam novi discipuli stipem^ Minervae et
honori et nomini consecrat, ut etsi non profanatus
alicui idolo verbotenus de idolothyto esse dicatur,
[pro idololatra vitetur]^. Quid minus est inquina-
menti eo quod* prsBstat qusestus et nominibus et
honoribus idolo nuncupatus? Tam^ MinervaHa
Minervse, quam Saturnalia Saturni, quae^ etiam ser-
vicuUs sub tempore Saturnalium celebrari necesse
est. Etiam strense^ captandse et septimontium et
brumse et carse cognationis honoraria^ exigenda
omnia, flore scholai coronandse ; flaminicae et sediles
sacrificant, creatis schola honoratur feriis. Idem
fit idoli natali ; omnis diaboli pompa frequentatur.
Quis hsec competere Christiano existimabit, nisi
Nec vos, turha,feri, censufraudata,
magistri, Spemite, discipulos attra-
het illa novos. Frequentdbit does not
imply actual attendance at the fes-
tival, but is equivalent to our word
*
celebrate.'
^ primam.,.slipem. Thispayment
was called Minerval. The master
did not actually dedicate it, but re-
ceiving it in the name and in honour
of Minerva, recognized it as sacred
to a heathen goddess.
^
pro idololatra vitetur. Cod.
Ag. pro idololatria vitatur. Gel.
and Pam. ^ro idolatra vitetur. Rig.
oniits the words, and I have en-
closed them in a bracket. If we re-
tain them, as Oehler does, we must
translate thus,
*
so that although he
be not said, as far as mere words
go, to eat of what is offered to
idols, having been bound over to
the unholy service of any idol, he
should be avoided as an idolater'...
Omitting the words in the brackets,
'so that although not bound over
to th^ vinho]y service of any idol, aa
far as words go, he may be said to
eat of what is ofFered to idols,' i. e.
in receiving support from an idola-
trous payment. Dodgson, who fol-
lows Rigalfs reading, connects er-
botenus with dicatur.
*
eo quod. Cod. Ag. and Gangn.
eo quem. Gel. quod, omiss. eo. Pam.
and Rig. eo quod. Oehl. by conjec.
eo, quam, explaining eo,
'
scil. quod
non profanatus alicui idolo verbote-
nus de idolothyto esse dicatur.' The
sentence is ironical; 'Whatless pol-
lution is there than that which is
produced by a payment dedicated to
an idol, both in name and honour.'
*
Tam. Cod. Ag., Gangn. and
Rig. quam. So also Oehl. who con-
siders quam...quam to be used for
tam...quam. See above, c.
4. But
the instances there quoted differ
from this, where the former
sentence
is the antecedent, and distinct from
the relative sentence that follows :

The Minervalia are as much sacred

to Minerva, as the Saturnalia to
Saturn."
DE
IDOLOLATBIA.
77
qiii putabit convenire etiam non magistro^ ? Scimus CAP. X.
dici posse, Si docere litteras dei servis non licet,
etiam nec discere licebit, et, Quomodo quis insti-
tueretur ad prudentium interim humanam, vel ad
quemcumque sensum vel actum, cum instrumentum
sit ad omnem vitam litteratura? Quomodo repu-
diamus ssecularia studia, sine quibus divina non
possunt? Yideamus igitur necessitatem littera-
torisB eruditionis, respiciamus ex parte eam admitti
non posse, ex parte vitari. Fideles magis discere
quam docere litteras capit'^; diversa est enim ratio
discendi et docendi. Si fidelis litteras doceat, in-
sertas idolorum prsedicationes
sine dubio, dum

qu(B. Cod. Ag. and Gangn.

quem etiam servicuK. Gel., Pamel.
and Rig. quce etiam serviculis. Oehl.
retains quem on account of sub tem-
pore Saturnalium in the same sen-
tence. But the antecedent of quie
is not 'the festival of the Saturn-
alia,' as in sub tempore Saturnalium,
but,
'
the presents exchanged at the
time of the Saturnalia.' Lipsius
(Saturnal. i. c. i6) quotes this pas-
sage, illustrating it from Sueton,
Aug. c.
75
: Saturnalibus...munera
dividebat ; and from Spartianus,
Hadr. : Saturnalicia et Sigillaricia
frequenter amicis inopinantibus misit,
et ipse ab his Ubenter accepit.
7
strencB, (gifts presented on any
religioua day
),
especially New Year'3
day, connected with the worship of
Janus. Ov. Fast. i. i83,foll. These
gifts were received even by the empe-
ror from the people, and applied by
him tocertain publicworks. Ursinus
in Sueton. Aug. c.
91,
quotes in-
Bcriptions found in the Via Sacra
commemorating the erection of cer-
tain buildings, ex stipe, quam Pop.
Rom. anno novo abeunti contulit.
Septimontium, a gift presented to
magistrates on iii. Id. Decemb., on
which day the enclosure of the city
was celebrated. TertuU. (Ad Natt.
II. c.
15)
speaks of a god Septimon-
tius. Bruma, gifts of the winter sol-
stice, like our Christmas presents.
^
carcB cognationis honoraria,
presents given at the Caristia, a
festival celebrated xi. Kal. Mart.,
consecrated to the memory of de-
parted relatives. Ovid. Fast. 11. 617
foU.
^
etiam non magistro. 'If a
Christian who is not a schoolmaster
may fitly join in these idolatrous
rites, then, and then only, roay a
schoolmaster do so.' A school-
master'8 business niakes these rites
necessary for him. A Christian to
whom they were not necessary would
not think of practising them. The
necessity shews the business to be
unlawful.
'"
capit, Gr. MexfTai. Oehl.
De Fuga. c. i,quotes Apolog. c.
17,
astimari non capit. De Pudic. c.
capit et indulgeri. De Bapt. c. i,
capit numerari, and other passages.
78
TERTULLIANI
LIBER
CAP. X.
docet, commendat, dum tradit, affirmat, dum cOm-
memorat, testimonium dicit. Deos ipsos hoc no-
mine obsignat^^ cum lex prohibeat, ut diximus,"
deos pronuntiari et nomen hoc in vano coUocari^^^
Hinc prima diabolo fides sedificatur ab initiis eru-
Eiod.xxiii.
ditionis. Quaere, an idololatriam committat qui de
"
idolis catechizat. At cum fidelis hsec discit, si jam
sapit qui^^ sit, neque recipit neque admittit, multo
magis si nondum sapit'*. Aut ubi cceperit sapere,
prius sapiat oportet quod prius didicit, id est de
Deo et fide. Proinde illa respuet nec recipiet, et
erit tam tutus, quam qui sciens venenum ab ignaro
accipit nec bibit. Huic necessitas ad excusationem
deputatur, quia aliter discere non potest. Tanto
autem facilius est litteras non docere quam non
discere, quanto et reliqua scholarum de publicis ac
propriis^^ sollemnitatibus inquinamenta facilius dis-
"
Deos obsignat, sets a seal to
'*
si nondum sapit. Rig. from
their divinity. Below, c.
12,
post conject. dudum. nondum is better,
Jidem ohsignatam. Ohsignare, to aeal

if the person is yet so young as not
by way of dedication. Ad Uxor. i. to know what he is.'
c. 6: statim a lavacro carnem suam
^^
publicis acpropriis. Cod.Ag.
obsignant. De Cult. Fcem. 11. c.
9
: and early Edd. publicis, propriis.
se spadonatui obsignantfVfheresomG Ursinus by conjec, Rig. and Oehl.
read assignant.
publicis ac propriis. Junius and
'*
in vano collocari, The law Scaliger,^M6Zim etpropriis. Comp.
forbids 'the name of God to be put De Cor. c.
13,
municipalium sollem-
upon a vain thing.' Dogds. refers to nitatum proprietate, De Spect. c.
Adv. Prax. c.
7.
Tert. is there ar-
6,
publicis prosperitatibus et muni-
guing against heretical views as to cipalibusfestis.
the Word: Vacua et inanis res est Ch. XI.
'
De generationibus si
Sermo Dei, qui Filiusdictus est, qui ... Thus in Cod. Ag., Gangn. and
ipse Deuscognominatusest,etSeTmo Gelen. Tamel. Degenerabimus, si.
eratapudDeum,etDeuseratSermo? Rig. and Herald. de negotationibus.
/ScrzptMBi e*<, Nonsumes Domen Dei Rigalt omits i. The punctuation
in vanum. in the text is that of La C.
followed
'^
qui. Oehl. by conjec. quid. qui by Oehl. The apodosis is the in-
i<, *who he is/ i. e. what is his cha- terrog. negotiatio ...apta est? 'If
racter and profession as a Christian. upon the subject of the producing
DE IDOLOLATRIA. 79
cipulus fidelis non adibit quam magister non fre- cap. x.
quentabit.
De generationibus si' cetera delictorum recogi-
cap. xi.
temus, imprimis cupiditatem radicem omnium ma-
atTrtXuw-
lorum qua quidam irretiti circa fidem naufragium
ingitsorigin;
^ ^ O
butthatcom-
sunt passi^ (quamvis^ et idololatria ab eodem
apo-Syfor-
.
. . , ...
bidden (the
stolo dicta sit cupiditas), tum mendacium cupiditatis
commercein
r J' -i-
incense and
ministrum (taceo de perjurio, quando ne jurare
wi^icL^re-
quidem* liceat)negotiatio servo Dei apta est ?
^er^^^^f
ce
Ceterum si cupiditas abscedat, quse est causa ac- i tIS rigl''
Col. iii. 6.
quirendi ? Cessante causa acquirendi non erit ne-
^*'*-
^- ^'
cessitas negotiandi. Sit nunc^ aliqua justitia quaes-
tus, secura de cupiditatis et mendacii observatione,
in criraen offendere idololatriae eam opinor, quse ad
ipsam idolorum animam et spiritum^ pertinet, quse
omne daemonium saginat. Sane, non illa principalis
idololatriae ? Viderint, si^ esedem merces, thura dico
causes [of commerce] we review the from the Vulgate, both in the LXX.
other vices; first, covetousness, the and in the N. T. ; an incidental
root of all evils, in which some hav- proof of the antiquity of his works.
ing been ensnared, have made ship-
^
quamvis... Although covetous-
wreck of their faith
(
although co- ness has been also called idolatry, and
vetousness has by the same apostle therefore can scarcely be considered
been also called idolatry) : then a vice distinct from that of idolatry.
falsehood, the handmaid of covet-
*
ne jurare quidem. See below,
ousness (not to speak of perjury, c.
17
and c.
23.
seeing we are forbidden even to
*
Sit nunc, on the use of subj.
swear) [when we see, I say, that see De Spect. c. 6, n.
3.
commerce has its origin in covet-
^
idolorum animam et spirihim.
ousness, and in falsehood, we are Comp. Arnob. vii,
p. 233
: Ergo si
tempted to ask in general] Is com- etdiispirant,odoremque ad seattra-
mercefittedfortheservantsof God?' hunt auris comitantibus involutum,
Comp. Ecclus. xxvi. 29. nonest ab re dicereet alienis eos
suf-
*
naufragium sunt passi. The
Jitionibus vivere et interclusis posse
phrase oqcuts in i Tim. i. 19. In spiraminibus vivere.
1 Tim. vi.
10, we find fjs Tivev ope-
'
viderint, si,
'
Let the wares
yofievoi dTreTr\avi'idtj<j-av diro ti7 look to it, and see how they can de-
jTJo-Teajs. We may observe that Ter- fend themselves.' *No matter, if.'
tull. quotes from the Greeh, and not On viderint, see De Cor. c. 3,
n.
3.
^O TERTULLIANI LIBER
CAP. XI. et cetera peregrinitatis sacrificium
idolorum etiam
hominibus ad pigmenta medicinalia^
nobis quoque*
insuper ad solatia sepulturse usui sunt.
Certe cum
pompae, cum sacerdotia, cum sacrificia idolorum de
periculis, de damnis, de incommodis,
de cogitationi-
bus, de discursibus negotiationibusve
instruuntur,
quid aliud quam procurator idolorum
demonstraris?
Nemo contendat posse hoc modo omnibus negotia-
tionibus controversiam fieri. Graviora delicta quae-
que pro magnitudine periculi diligentiam extendunt
observationis, ut non ab his tantum
abscedamus,
sed et ab iis per quse fiunt'". Licet enim ab aliis
fiat, non interest, si per me. In nullo
necessarius
esse debeo alii, cum facit quod mihi non licet. Ex
hoc, quod vetor facere, intelligere debeo curandum
mihi esse, ne fiat per me. Denique^^ in alia causa
non levioris reatus praejudicium istud
observo. Nam
quod mihi de stupro interdictum sit, aliis ad eam
^
pigmenta medicinalia. Nam ent Sabeei pluris et carioris suas
et pigmenta sunt usui medicinae. merces Christianis sepeliendis
prqfli-
Unde et pigmentarii dicti pharma- gari, quam diis fumigandis. De
copolse. Jul. Firmic. Mat. viii.
17 : Coron. c. 11: Et cremabitur ex dis.
Quicunque sub hoc sidere nati
fue-
ciplina castrensi Christianus,
cui
rint, Marsi erunt, vel qui venenis ex cremare non licet. See Bingh. Chr.
herbarum pigmentis
confectis salu- Ant. xxiii.
3, 4.
taria solent hominibus remedia com.
^"
Graviora quieque... 'Allthe
parare. Pigmenta etiam dixere con- more serious crimes, in proportion
dimenta. Cassian, Collat. xv.
3
:
to the heinousness of the fault, de-
Corpora mortuorum pigmentis con- mand an increase of heedful watch-
dita redolentibus in editioribus cel- ing, that we abstain not merely from
lulis recondantur. Sic etiam Exodi the crimes themselves, but also from
cap.
37
sub finem, opus pigmentarii those acts which make the crimes
dicitur quod Septuaginta epyov
fiv-
possible.
pexj/ov.'' RiG.
"
denique.
*
Briefly to illustrate
^ nobis quoque. Because Chris- this.' *Inshort.'
See De Cor. c.
3,
tians buried, and did not burn their n.
3.
dead. Apol. c.
42: Thura plane non
'^
id genus lucrum. Cod. Ag.
emimus. Si ArabicB gueruntur, sci- and Gangn. (followed by Oehl.) /o-
DE IDOLOLATRIA.
81
rem nihil aut operae aut conscientise exhibeo. Nam cap. xi.
quod ipsam carnem meam a lupanaribus segregavi,
agnosco me quoque lenocinium neque id genus
lucrum'2 alterius causa exercere posse. Sic et homi-
cidii interdictio ostendit mihi lanistam quoque ab
ecclesia arceri : nec per se non faciet quod facien-
dum alio^^ subministrat. Ecce magis proximum^*
prsejudicium. Si publicarum victimarum redemptor
ad fidem accedat, permittes ei in eo negotio per-
manere? Aut si jam fidelis id agere susceperit,
retinendum in ecclesia putabis? Non opinor, nisi
si quis et de thurario^^ dissimulabit. Scilicet ad
alios pervenit procuratio sanguinis, ad alios odorum.
Si antequam idola in saeculo essent, his mercibus
adhuc informis idololatria transigebatur '^,
si et
nunc fere sine idolo opus idololatriae incendiis
odorum perpetratur, ecquid*^ majoris operse et erga
corum. The rest lucrum. For the quod tempestatibus tantis necessa-
use of id genus, comp. below, c. 20, riumnonfuit^locumsumeretinccere-
hoc genus nomina. Apul. Ap. c.
9,
fd moniis primum? OfFering incense
genus plurima. ibid. c. io,ibid. c. 11. -vvas in early days the test to which
>^
alio. Cod. Ag. alio. Gangn. Christians were subjected.
See the
alios, The rest aliis. This is pro- note in Oxf. Transl.
bably a correction. The fem. dat.
'^
hismercibus...
'
Idolatry, even
alicB, for alii, is not unfrequently before it was reduced to shape, was
used. Oehler quotes an inscription committed with thesewares,' t.e. in-
in which Alio nemini occurs. cense was offered to sun and moon,
'^
magis proximum, 'more to the
&c. before imageswere worshipped.
point.' Apul. Ap. c.
9,
tam proxi-
'7
ecquid. So all the MSS. and
mum argumentum.
early Edd. Oehl. from conj. et quid,
*
thurario. Ontheemployments in order to avoid the interrogation :
which excluded from the Church, see
'
the incense-seller is even of greater
De Spect. c,
24,
n. 2. Above, c.
5,
service;' but et ^uicf sounds strange
n. I, and c.
9,
n. i. Tlie use of in- in this sense. Dodgs. 'Dothnot the
cense was, according to Arnobius, incense-seller do better service?'
comparatively modern, Lib. vir.
p.
But ecquid cannot bear this sense.
32 :
in antiquam et veterem consue- Better,
'
Is there any respect in
tudinem quwnam irruit novitas, ut which the incense-seller can be of
45
62 TERTULLIANI LIBER
CAP. XI. dsemoiiia thurarius ? Nam facilius sine idolo idolo-
latria, quam sine thurarii merce. Ipsius fidei con-
scientiam perrogemus. Quo ore Christianus thura-
rius, si per templa transibit, quo ore fumantes aras
despuet et exsufflabit'^ quibus ipse prospexit?
Qua constantia exorcizabit alumnos suos'^, quibus
domum suam cellarium preestat? Hle quidem si
excluserit dasmonium, non sibi placeat de fide^*'.
Neque enim inimicum exclusit. Facile debuit de
eo impetrare, quem quotidie pascit. Nulla igitur
ars, nulla professio, nulla negotiatio, quae quid aut
instruendis aut formandis idolis administrat, carere
poterit titulo idololatrise ; nisi si aliud omnino in-
terpretemur idololatriam, quam famulatum idolorum
colendorum.
CAP XTi.
Male nobis de necessitatibus humanse exhibi-
Astogaininga
tiouis supplaudimus, si post fidem obsignatam dici-
livelihood, wo
'^
blrlhTwr
mus, Non habeo quo vivam. Jam hic enim plenius
flceprofit,
illi abruptse propositioni respondebo. Sero dicitur.
ease, and
x x x x
christs^ke.
Ante enim fuit deliberandum, ex similitudine pro-
Luc. xiv. 28.
videntissimi sedificis illius, qui prius sumptus operis
cum viribus suis supputat, ne, ubi coeperit, defunctus
greater service, even towards the makes his house a store-honse.'
devils.thanheisbyincense-selling?' Bingh. Chr. Ant. xi.
5,
6. On ex-
the argument being that the trade orcism see De Spect. e.
36,
n. 3.
must needs be idolatrous, seeing that
^"
Ille guidem... 'If suehan ono
incense is even more essential to have cast out a devil, let him not
idolatry, than the idol itself. plume himself on his faith,' i, e. let
'8
despuet et exsufflabit.
Ad
him not consider this a proof of his
Uxor. II. c.
5,
cum aliquid immun. faith.
dum
flatu
exspuis. Apul. Apol. Ch. XII.
^
conditionalis,a,s\a.Ye
c.
44,
possunt dicere omnes, quid in devoted and bound to a special em-
Thallo despuant. Ibid. c.
52,
in cu- ployment. Oehler tells us that with
biculo despui.
the jurists the term was especially
'
alumnos suos, 'his own alum- applied to slaves bound extraordi-
ni, those devils in whose service he narily to the public service. He
DE IBOLOLATRIA. 83
postea erubescat. Sed et nunc habes dicta Domini
cap. xii.
exempla adimentia tibi omnem causationem. Quid
enim dicis ? Egebo : sed felices egenos Dominus
luc. vi. 20.
appellat. Victum non habebo : sed, Nolite, inquit,
Matt. vi 25.
cogitare de victu ; et vestitus habemus exemj)lum
lilia. Substantia mihi opus erat : atquin omnia ven- luc. xvul
denda sunt et egentibus dividenda. Sed filiis et
posteritati providendum : nemo aratro manum im- luc. ix. 62.
ponens et retro spectans aptus est operi. Sed con-
ditionalis^ eram : nemo duobus dominis servire Matt. vi. 24.
Luc. xvi. 13.
potest. Si vis Domini discipulus esse, crucem tuam Matt. xvi. 21
tollas et Dominum sequaris necesse est, id est,
angustias et cruciatus tuos, vel corpus solum, quod
in modum crucis^ est. Parentes, conjuges, liberi Matt. x. 29.
propter Deum relinquendi erunt. De artibus et
negotiationibus et de professionibus etiam libe-
rorum et parentum causa dubitas ? Jam tunc
demonstratum est nobis et pignera' et artificia et
negotia propter Dominum derelinquenda, cum Ja-
cobus et Johannes vocati a Domino et patrem na-
Matt. iv. 22.
vemque derelinquunt, cum Matthseus de teloneo
Matt. ix. 9.
suscitatur, cum etiam sepelire
patrem tardum fuit
Matt. viii. 12.
quotes Cod. Theod. viii. i,
3,
5
:
the Cod. Ag. was opied from MS.
Annonarios et actuarios conditio- reading Xis, and that this being
nales esse prcecipimus. Ibid. tiii. mistaken for the more comnion
I,
7
: Licet conditionales siiit quos Xps, led to the reading Christus.
vulgo tahularios vocant. Ibid. x. llig. quotes Ad Natt. i. 13: Ipsi
1,5:
Interrogationem haberi, qucB quoque corpori nostro tacita et se-
per conditionales servos habenda est. creta linea crucis situs est. Quod
Tert. uses the word Scorp. c.
8,
caput emicat, quod spina dirigitur,
conditionales minas regis. quod humerorum obliquatio excedit,
*
in modum crucis. Cod. Ag. si statueris hominem manibus expan-
Xps. Gangn. Christus. Gel. and sis, imaginem crucisfeceris.
Pamel. quod in domum Christi est.
^ pigncra. ThusCod.Ag.,Gangn.
La C. quod in modum Chrisii. Rigalt and Gel. Both pignora and pignera
Tcry ingeniously conjectured that were osed.
84 TERTULLIANI LIBER
CAP. XII.
Luc. xviii. 27.
0. XIII.
Wd mustgive
up all that
savours of
heathen su-
perstition,
sacrifices,
Bhows and
festivals
:
Vemust ab-
stain from
festivals, for
wo raay not
rejoico with
the world, nor
be ashamed
of the name
ofChrist.
fidei. Nemo eorum, quos Dominus allegit, Non
habeo, dixit, quo vivam. Fides tamen non timet.
Scit etiam famem non minus sibi contemnendam
propter Deum, quam omne mortis genus. Didicit
non respicere vitam, quanto magis victum ? Quo-
tusquisque hsec adimplevit? Sed quse penes ho-
mines difficilia, penes Deum facilia. *Sic tamen^
nobis de mansuetudine et clementia Dei blandia-
mur, ut non usque ad idololatrise affinitates neces-
sitatibus largiamur, sed omnem afflatum ejus vice
pestis etiam de longinquo devitemus, non in his
tantum quse prsemisimus, sed in universa serie
humanse superstitionis, sive deis suis, sive defunctis,
sive regibus mancipatae, ut ad eosdem spiritus im-
mundos pertinentis, modo per sacrificia et sacer-
dotia, modo per spectacula et hoc genus, modo
per festos dies.
Sed de sacrificiis ex de sacerdotiis quid loquar?
De spectaculis autem et voluptatibus ejusmodi
suum^ jam volumen implevimus. Hoc loco retrac-
tari oportet de festis diebus et aliis extraordinariis
soUemnitatibus, quas interdum lasciviae, interdum
Ch. XIII.
'
Sic tamen. It is
tisual to begin a fresh paragraph
here. But Oehler, (in whose edition
si tamen is read apparently by a mis-
print,) remarlvs that this sentence
should be eonnected with what pre-
cedes. The arf>nment is this: It is
true that few fulfil this requirement.
But God is so merciful, that whatis
impossible with men is possible with
God, and so even those who do not
fulfil it may enter into His kingdom.
However, we must not so presume
Tipon God's inercy, etc.
^
suum. SeeDeSpect.e. 38,n. I.
^
hujusmodi, See on De Spect.
c. 36, n. I.
*
SfBculo aittem... De Spect. c.
38; De Cor. c.
13.
*
Eleazar. Thus in Cod. Ag.,
Gangn. and Gel. Pamel. and Rig.
Lazarus, but Kig. quotes frora
Prudent. Cathem. x.
153
: Gremio
senis addita sancti Recubabit, ut est
Eleazar. So in De Anim. c.
7.
Cod. Ag. reads Eleazari, where
DE IDOLOLATRIA. S5
timiditati nostrse subscribimus adversus fidem dis-
c. xiii.
eiplinamque communem. De hoc quidem primo
consistam, an cum ipsis quoque nationibus commu-
nicare in hujusmodi^ servus Dei debeat, sive habitu,
sive victu, vel quo alio genere Isetitiae earum. Gau-
dere cum gaudentibus et lugere cum lugentibus de
Rom. xu. 15.
fratribus dictum est ab apostolo ad unanimitatem
cohortante. Ceterum ad haec nihil communionis
st lumini et tenebris, vitse et morti, aut scindimus 2 cor. vi. 11
quod est scriptum, Sseculum gaudebit, vos vero Joh. xvi. 20.
lugebitis. Si cum sseculo gaudemus, verendum est,
ne cum saeculo et lugeamus. Saeculo autem gau-
dente lugeamus, et sseculo postea lugente gaudebi-
mus*. Sic et Eleazar^ apud inferos in sinu Abrahae luc. xvi. 22.
refrigerium consecutus, contra dives in tormento
ignis constitutus, alternas malorum et bonorum vices
semula retributione compensant. Sunt quidam dies
munerum^, quse apud alios honoris titulum, apud
alios mercedis debitum^ expungunt. Nunc ergo,
inquis, recipiam meum, vel rependam alienum. Si
hunc morem sibi homines de superstitione conse-
craverunt, tu extraneus ab omni eorum vanitate,
mention is made of Lazarus. On Mercedonius seu Mercedinus mensis
Tertullian's opinion as to the place dictus, posteaque dies Mercedini in
of the souls of the departed, see tres menses tributi.' Rio. Dodgs.,
Kaye's TertuU.
p. 247,
sqq. Kaye which are the payment -with some
quotes Adv. Marc. iv, c.
34
: Eam of an honor due, with others of a
itaque regionem sinum dico Abrahm, debt for a hired service.' Honoris
etsi non ccelestem, sublimiorem tamen titulum. See above, c. 10, honoraria.
inferis, interim refrigerium prcebitu- Mercedis debitum, as in the case of
ra animabusjustorum, donec consum- the ludi magister, c. 10. Comp, Juv.
matio rerum resurrectionem omnium Sat. vii. 119: Quod vocis pretium ?
plenitudine mercedis erpungat. Siccus petasunculus, etc. Pers. Sat.
^
dies munerum. Seeabove,c.io. iir.
75:
t piper et perTUje, Marsi
"<
mercedit debitum.
*
Unde et monumenta clientis.
86 TERTULLIANI LIBER
c. XIII. quid participas idolothyta soUemnia, quasi tibi quo-
que prsescriptum sit de die, quominus id, quod
homini debes vel tibi ab homine debetur, citra diei
observationem luas vel recipias. Da formam^, in
quam velis agi tecum. Cur enim et lateas, cum
1
cor. viii.
7.
ignorantia alterius tuam conscientiam contamines ?
Si non ignoraris quod sis Christianus, tentaris et
contra conscientiam alterius agis tanquam non
Christianus. Enimvero et dissimulaberis. Ten-
tatus, addictus es^ Certe sive hac sive illac, reus
es confusionis in Deo. Qui autem confusus super
Luc. ix. 26. me fuerit penes homines, et ego confundar super
illo, inquit, penes Patrem meum, qui est in ccelis.
c. XIV.
Sed enim plerique jam induxerunt animo ag-
propTtfateour nosccndum^ esse, si quando, quse ethnici, faciunt.
enemies by
ioining in i
lawful festi
val8, mucli
lessjoin iu
sucli festiva
unsolicited.
ne nomen^ blasphemetur. Porro blasphemia, quse
vais, mucn ,
iii ii

j.

lessjoiniu uobis omnino devitanda est, hsec, opmor, est, si
sucli festivals
quis nostrum ad justam blasphemiam ethnicum de-
^
Dajbrmam... The dilemma is dissimulaberis. The agreement of
this: In observing these days, you the early MSS. of different families
are either not known, or you are in a reading, whose meaning is at
known to be a Christian. If you least not obvious, makes for, not
are not known, you defile your own against its genuineness. I have
conscience in disguising your pro- therefore retained the ancient read-
fession by such compliances ; if you ing, with a punctuation slightly dif-
are known to be a Christian, you ferent from that usually adopted.
wound the conscience ofothers (giv- The first clause is connected with
ing them a false idea of what Chris- what precedes.
*
You act as if you
tianity is) by doing what a Christian were no Christian. For in truth,
ought not to do. even though known to be one, it will
^
Enimvero et dissimulaheris, bepretendedthatyouarenotaChris-
Tentatus, addictus es. Thus in Cod. tian.' The heathen, though they
Ag., Gangn. and Gel. The passage knowyou to be a Christian, will wink
has been variously amended. Pa- at it, and will be glad to accept the
mel. : Enimvero etsi simulaveiis. act as a virtual abnegation of your
Latinius and Junius: sin vero et faith. Tertullian then goes on to
dissimulaveris. Rig. : Enimvero et state the consequence which follows
dissimulaveris, Oehl. : sin vero et on either alternative :
*
You have
DE IDOLOLATRTA, 87
ducat aut fraude aut injuria aut contumelia aliave c. xiv.
materia dignae querelae, in qua nomen merito per-
cutitur, ut merito irascatur et Dominus. Ceterum
si de omni blasphemia dictum est, Vestri causa
Rom.ih2i
nomen meum blasphemetur, perimus universi, cum
w!"'^-
'''''"^'
totus circus scelestis suifragiis' nullo merito nomen
lacessit. Desinamus, et non blasphemabitur. Immo
dum sumus*, blasphemetur : in observatione non in
exorbitatione disciplingD; dum probamur, non dum
reprobamur. O blasphemiara martyrii^ affinem,
quae tunc me testatur Christianum, cum propter eam
me detestatur ! Benedictio est
nominis maledictio
custoditse disciplinse. Si hominibus, inquit, vellem Gai. i. lo.
placere, servus Christi non essem. Sed idem alibi
jubet, omnibus placere curemus :
quemadmodum
i cor. %. 33.
ego, inquit, omnibus per omnia placeo. Nimirum
Saturnalia et Kalendas Januarias celebrans homini-
bus placebat ? an modestia et patientia ? an gravi-
been tempted, you have become the Pam. and Rig. ignoseendum.
slave of the tempter. At any rate,
^
nomen,sc. Christianum.de Pa-
either in this way or in that you tient. c. 3,
nojnen cumfamilia ipsius
. are guilty of being asliamed of God. persequentes. Apol. c.
3,
retro ante
But whoever,' &c. Tentatus. La hoc nomen, De Cor, c. i, nomini
Cerda says tliat the word tentari is negotiumfecerit.
used by early Christian writers to
'
suffragiis, sc. Christianos ad
signify, ' to be overcome by tenipta- leonem,
tion.' But the passages whieh he
*
Immo dum sumus, sc. dum su-
adduces are not strongly in favour mus Christiani, opposed to desina-
ofthis. (en<are is used in the pecu- mus, sc. esse Christiani. Rig. bycon-
liar sense expressed by our English ject. reads, hlasphemetur, dumsumus
tempt. Here tentatus \s,
'
tempted
;'
in observatione, etc.
addictus, 'given over to the power
*
martyrii, not as Dodgs. 'mar-
of the tempter, overcome by the tyrdom,' but in its more primitive
temptation.' sense of 'testimony.' De Cor. c.
9,
Ch. XIV.
^
agnoscendum,'th2ii labernaculum martyrii. Martyresin
we
should acknowledge with appro- the old sense did not imply death,
bation.' Cod. Ag. agnoscendam. See the tract .4<i iVfar/yra*. Comp.
Gangn. ad cognoscendum. Gel., De Cor. c. i, martyrii candida.
TERTULLIANI LIBER
c. XIV. tate, an humanitate, an integritate ? Proinde cum
icor.Lx. 22. dicit, Omnibus omnia factus sum, ut omnes lucri-
faciam, numquid idololatris idololatres? numquid
ethnicis ethnicus ? numquid ssscularibus ssecularis ?
Sed etsi non prohibet nos conversari cum idolola-
tris et adulteris et ceteris criminosis, dicens, Cete-
1 cor. V. 10.
rum de mundo exiretis, non utique eas habenas
conversationis immutat^ ut, quoniam necesse est
et convivere nos et commisceri cum peccatoribus,
idem et compeccare possimus. Ubi est commercium
vitse, quod apostolus concedit, ibi peccare'^, quod
nemo
permittit. Licet convivere cum ethnicis,
commori non licet. Convivamus cum omnibus
;
coUsetemur ex communione naturse, non supersti-
tionis. Pares anima sumus, non disciplina, com-
possessores mundi, non erroris. Quod si nobis
nullum jus est
communionis in hujusmodi cum
extraneis, quanto scelestius hsec inter fratres fre-
quentare. Quis hoc sustinere aut defendere potest?
Judseis dies suos festos exprobrat Spiritus Sanctus.
^
immutat,
*
There is no sueh in- only Sabbath in the year to be kept
version of the laws of discipline.' as a fast being that of the Lord's
La Cerda, immittit. He is followed burial. See Bunsen'8 Hippol. Vol.
by Oehl. who suspects the reading iii.
p, 76
and
p. 94.
to have been imputat. Neither of
*
Saturnalia, Januaria, Brumte.
these changes is necessary. See above, c. 10.
'
peccare,sc. possimus. Cod.Ag.
'"
matronales, held on the Kal.
uhi est...ibi. Gangn. ubi est...sibi. Mart. in memory of the reconcilia-
Gel. and Pamel. ibi est...hic, which tion effected between the Romans
looks like a correction. Rig. ibi est and Sabines by the wives of the
...ibi.
former. Ov. Fast. iii.
170,
foll.
^
sabbata extranea sunt. Comp.
^^
strente consonant. Oehl.adopts
Just. M. Trypho, p. 237
a.,
p. 238
a., a strange punctuation : munera com-
p. 240
E.,
p. 245
B. In the Greek
meant, strencB, consonant lusus, con-
Apost. Constit. (vii.
23)
Christians
vivia constrepunt. Scaliger had pro-
are enjoined to keep the Sabbath posed on conject. et strence.
and the Lord"s Day Festival. The
DE IDOLOLATRIA. 89
Sabbata, inquit, vestra et neomenias et ceremonias C xiv.
odit anima mea. Nobis, quibus sabbata extranea es. i. 14.
sunt^ et neomenise et feriae a Deo aliquando dilectse,
Saturnalia et Januariae et Brumse^ et Matronales*"
frequentantur, munera commeant, strenae conso-
nant", lusus, convivia constrepunt. O melior fides
nationum in suam sectam, quse nullam sollemnitatem
Christianorum sibi vindicat ! Non Dominicum diem,
non Pentecosten, etiamsi nossent, nobiscum com-
municassent : timerent enim, ne Christiani vide-
rentur. Nos, ne ethnici pronuntiemur, non veremur.
Si quid et carni indulgendum est, habes, non dicam
tuos dies tantum, sed et plures. Nam ethnicis
semel annuus dies quisque festus est, tibi octavo
quoque die. Excerpe singulas sollemnitates na-
tionum et in ordinem exsere, Peritecosten*^ implere
non poterunt.
Sed luceant, inquit, opera vestra. At nunc cap. xv.
luceant tabernse* et januse nostraB! Plures non
mumtnauon
mvenias ethnicorum fores sine lucernis et laureis
dows"!^""
doors is idol^
, .^ r.,, - y, . ,
i 1 ^
atrous ana
'' Pentecosten. The season from festalucerms. Apolog. c.
35:
O wo*
uniawfui.
Easter to Whitsunday. De Cor. c. merito damnandos ! Cur enimvotaet
''"*' ^-^^"
3
: Die Dominico jejunium nefas
du- gaudia CcBsarum casti et sobrii et
cimus vel de geniculis adorare. Ea-
probi expungimus ? cur die lceto non
dem immunitate a die PaschcB ad laureis postes obumbramus ? nec lu"
Pentecosten usque gaudemus. Apo- cernis diem infringimus ? Honesta
stol. Constitut. mentions rest from res est, sollemnitate publica exigente,
work in the week following the Pass- inducere domui tute habitum alicujus
over, which is the Feast. Bunsen'^ novi lupanaris ! Ad Uxor. 11. c. 6
:
Hipp. Vol. ni.
p. 95.
See Bingh. Procedet [ancilla Dei] de janua,
Chr, Ant. xiii.
8, 3.
laureata et lucemata, ut de novo
Ch.lLY.
^
luceanttabei-nx^Ven. consistorio libidinum publicantm.
Sat. V.
179:
At cum Herodis venere luceant is in Cod. Ag., Gangn., Gel.
dies, unctaque fenestra DisposittB andPam. ZucenHs a conj. of Rigalt,
pinguem nebulam vomuere lucernce followed by Oehl. It is however
Portantes violas, etc. Juv. Sat. xii.
unnecessary, the sentence being,
93
: Cuncta nitcnt, longos erexit ja- after TertuUian'3 manner, ironical.
nua ramos, Et matutinis operitur
90 TERTULLIANI LIBER
CAP. XV.
quam Christianorum.
De ista quoque specie quid
videtur ? Si idoli honor est, sine dubio idoli honor
idololatria est. Si hominis causa est, recogitemus
omnem idololatriam in hominis causam esse. Re-
cogitemus omnem idololatriam in homines esse
culturam, cum ipsos deos nationum homines retro
fuisse^ etiam apud suos constet. Itaque nihil in-
terest, superioris an hujus saeculi viris superstitio
ista prEestetur.
Idololatria non propter personas,
quse opponuntur^
sed propter officia ista damnata
est, quse ad dsemonas pertinent. Reddenda sunt
Matt.^xxi|^2i.
Caesari, quae sunt Cassaris. Bene quod* apposuit,
Et quae sunt Dei Deo. Quse ergo sunt Caesaris ?
Scilicet de quibus tunc consultatio movebatur,
priEstandusne esset census Caesari, an non. Ideo et
monetam ostendi sibi Dominus postulavit, et de
imagine, cujus esset, requisivit, et cum audisset
Csesaris, Reddite, ait, quse sunt Csesaris Csesari, et
quae sunt Dei Deo, id est imaginem Csesaris Csesari,
quae in nummo est, et
imaginem Dei^ Deo, quse in
homine est, ut Csesari quidem pecuniam reddas,
Deo temetipsum. Alioquin quid erit Dei, si omnia
^
hominesretrojuisse, Seeabove,
13,
n. 6.
c.
9,
n.
7.
7
Janum ajanua. Ovid. Fast. i.
3
opponuntur, 'are presented for 125,
sqq. : Prcesideo foribus cceli...
adoration.' Inde vocor Janus,..Nomina ridebis
;
*
Senequod. Seeabove,e.^,n.io. modo namque Patulcius idem, Et
*
imaginem Dei. De Speet. c. modo sacrifico
Clusius ore vocor.
18: humani oris, id est divince ima-
^
per consecrationis obligamen-
ginis. S. August. Enarr. in Ps.
94,
tum. Arnob. vi.
p. 203,
where the

2: Tanquam diceret, Si Ccesar Pagan theory as to the sanctity of

qucerit in nummo imaginem suam, images is thus expressed : Sed erras,
Deus non queerit in homine imagi- inquitis, et laberis
;
nam neque nos
nemsuam? Comp. de Cor. c. 12. cerce neque auri argentique materias,
*
Cardeam a cardinibus. See neque alias quibus signa confiunt,
De Spectac. c, 8,
n.
7;
De Cor. c. eas esse per se deos et religiosa de-
DE IDOLOLATRIA.
91
Csesaris ? Ergo, inquis,
honor Dei est lucernse pro cap. xv.
foribus et laurus in postibus ? Non utique quod
Dei honor est, sed quod ejus, qui pro Deo ejusmodi
ofRciis honoratur, quantum in manifesto est, salva
operatione quae est in occulto, ad daemonia perve-
niens.
Certi enim esse debemus, si quos latet per
ignorantiam litteraturae ssecularis, etiam ostiorum
deos apud Romanos, Cardeam a cardinibus^ appel-
lajbam, et Forculum a foribus, et Limentinum a
/^
limine, et ipsum Janum a janua^ : et utique scimus,
licet nomina inania atque conficta sint, cum tamen
in superstitionem deducuntur, rapere ad se daemonia
et omnem spiritum immundum per consecrationis
obligamentum^. Alioquin dsemonia nuUum habent
nomen singillatim, sed ibi nomen inveniunt, ubi et
pignus. Etiam apud Grsecos ApoUinem
Qvpalov
et Antelios^ daemonas ostiorum prsesides legimus.
Hsec igitur ab initio prsevidens Spiritus Sanctus
etiam ostia in superstitionem ventura prsececinit
per antiquissimum prophetam Enoch'. Nam et
alia ostia in balneis adorari videmus. Si autem
sunt qui in ostiis adorentur, ad eos eflucernse et
cemimus numina
; sed eos in his lo: etipsi (sc, mortui) idola statim
colimus, eosque veneramur, quos de-
fiunt
et habitu et cultu consecrationis
dicatio infert sacra et fabrilibus quae secunda idololatria est.
efficit
inhabitare simulacris. Mi-
^
Apollinem Qvpaiov. La Cerda
nuc. Fel. c.
33
: Quando igitur hic quotes Schol. in Soph. Electr. oii
deus nascitur? Eccefunditur,fabri- the word Trpoo-TaTti/oios applied to
catur, sculpitur, Nondum deus est. ApoUo : oti Trpd twv dvpwv 'ISpv
Ecce pliimbatur, construitur, erigi-
Tai. Antelios. Rhen. quotes He-
tur. Nec adhuc Deus est. Ecce sych. : afrijXjoj, ol -rrpd twv TrvXio
ornatur, consecratur, oratur. Tum ISpviievoi. 'Aj/rtjXtos, o dvTixph
postremo deus est, cum homo ille vo~ tjXiou iSpvfievot
fiwfxd^
t/ Oeos. See
luit et dedicavit. See De Idol. c. i, De Cor. c.
13.
n.
7.
Comp. De Spect. c. 10 :
fal-
'"
Enoch. See above, c.
4,
n.
3.
laciam consecrationis. De Cor. c.
92 TERTULLIANI LIBER
CAP. XV. laureae pertinebunt. Idolo feeeris, quicquid ostio
feceris. Hoc in loco ex auctoritate quoque Dei
contestor, quia nec tutum est subtrahere quodcum-
que uni fuerit ostensum utique omnium causa.
Scio fratrem per visionem eadem nocte castigatum
graviter, quod januam ejus subito annuntiatis gau-
diis publicis servi coronassent. Et tamen non ipse
coronaverat aut prseceperat ; nam ante processerat,
et regressus reprehenderat factum. Adeo apud
Deum in hujusmodi^^ etiam de disciplina familiae
nostrse sestimamur. Igitur quod attineat ad honores
regum vel imperatorum, satis prsescriptum habemus,
in omni obscquio esse nos oportere secundum apo-
Rom. liii. 1.
stoli prseceptum subditos magistratibus et principi-
bus et potestatibus, sed intra limites disciplinae,
quousque ab idololatria separamur. Propterea
Dan. iu.
12,
euim et illud exemplum trium fratrum prsecucurrit,
qui, alias obsequentes erga regem Nabuchodonosor,
honorem imaginis ejus constantissime respuerunt,
probantes idololatriam esse quicquid ultra humani
honoris modum ad instar divinse sublimitatis extol-
Dan. vi.
5,
Htur. Sic ct Daniel, cetera Dario subnixus, tamdiu
fuit in ofRcio, quamdiu a periculo disciplinae vacaret.
Nam ne id subiret, non magis leones regios timuit,
quam illi regios ignes. Accendant igitur quotidie
"
in hiyusmodi. DeSpect. c.0,6, youths in their i^th year. Cic. Ep.
n. I.
Att. IX. 19. This was usually done
*2
postmodum, arsuras. Comp.De at the Liberalia. Cic. Ep. Att. vi.
Spect. c. ^o: flammea
rota totusru- i : Quinto togam puram Liberalibus
hitis. Oehl. quotes De Cult. Fcem. cogitabam dare. Ovid., Fast. iii.
c. 6: male acpessime sibi auspican-
771.
iur
flammeo
capite.
^
nominalium. The day of giv-
Ch. XVI.
^
togcB purm. The jng the nanie to childrentheeighth
assumption of the toga virilis by from the birth for girls, the nintb
DE IDOLOLATRIA. 93
lucernas, quibus lux nulla est ; affigant postibus
cap. xv.
lauros postmodum arsuras'^, quibus ignes imminent:
illis competunt et testimonia tenebrarum et au-
spicia poenarum. Tu lumen es mundi et arbor
Matt. v. ii
virens semper. Si templis renuntiasti, ne feceris
ps-
j
3.
templum januam tuam. Minus dixi : si lupanaribus
renuntiasti, ne indueris domui tuae faciem novi
lupanaris.
Circa officia vero privatarum et comraunium c. xvi.
soUemnitatum, ut togee purse
^
ut sponsalium, ut
mJ^Sgl?'^!
thc like,
nuptialium, ut nominalium^, nullum putem peri-
^^^\ll'^'
culum observari de flatu idololatriae, quse intervenit. iaw,\iTtot'ake
part, provided
Causse enim sunt considerandse, quibus praestatur
]^olat?o^"
rt^
.
TTi 1
. .
.
act that may
officmm. Ji.as mundas esse opmor per semetipsas, accompany
quia neque vestitus virilis neque annulus aut con-
"""
junctio maritalis de alicujus idoli honore descendit.
NuUum denique cultum a Deo maledictum invenio,
nisi muliebrem in viro. Maledictus enim, inquit,
ieut. xxu. 5.
omnis qui muliebribus induitur. Toga vero^ etiam
appellationis virilis est. Nuptias quoquc celebrari
non magis Deus prohibet quam nomen imponi.
Sed his accommodantur sacrificia. Sim vocatus,
nec in sacrificiis sit titulus officii, et operse mese
expunctio quantum sibi libet. Utinam quidem nec
videre possemus quae facere nefas esf*; sed quo-
forboys

caMcdidieslustricus. Pers. mece expunctio quantum sibi libet.

Sat. II.
31.
Utinam quantum sibi quidem nec
'
Togavero.
'
Appellatur enim possemus, etc. Gangn.: Si invoca-
toga virilis, non siinpliciter toga.' tus nec in sacrificiis sit...expunctio
Rio. qucE tum sibi libet. Utinam quidem
*
Simvocatus... This passage is nec possimus, etc. Gel. and Pamel.
:
very variously read and interpreted. Si in vocatu nec in sacrificiis sit...
Cod. Ag. : Sim vocatus nec ad sa- expunctio quid tum ? si libet. Uii-
crifidi
sit titulus
officii
et operte namquidemnecpossimus,etc, Tliese
94
TERTULLIANI LIBER
c. XVI. niam ita Malus circumdedit saeculum idololatria^,
licebit adesse in quibusdam, quse nos homini, non
idolo, officiosos habent. Plane ad sacerdotium et
sacrificium vocatus non ibo (proprium enim idoli
officium est), sed neque consilio neque sumptu
aliave opera in ejusmodi fungar. Si propter sacri-
ficium vocatus assistam, ero particeps idololatrise
;
si me alia causa conjungit sacrificanti, ero tantum
spectator sacrificii.
Ceterum quid facient servi vel liberi^ fideles. C. XVII.
Christian
slavcsmay
. .
serveheathen vanations frotn Gangn look very
much like emendations, to make out
the sense. Othershave corrected it
conjeeturally : as Ursinus and La
Cerda, Sisimvocatus
;
Latinius and
Junius, Si nec in vocatu. Rigalt,
looking as usual to the Cod. Ag.,
adopts its reading, only altering
ad sacrificiis to adsacrificii,
which
word he illustrates by admilitia,
from the Pandects. The explana-
tion which Rigalt ofFers is this
:
TertuUian is contemplating the case
of slaves called upon to assist in
such cerenionies.
'
Suppose I am
called upon to take part, and the
performance of my duty and service
does not bear the title of assisting
in sacrifice ; let the heathen master
do as much as he pleases, would
only it were as much as he pleased
himself to do, and we might avoid
seeing, &c.' Oehler adopts Rigalfs
reading, and expresses his general
concurrence inRigalfs explanation,
illustrating the use of adsacrificii
by adtradux, De Pat. c.
5,
and
other instances. So Dodgson trans-
lates it. I differ from them, be-
cause, I the case of slaves seems to
be first introduced in c.
17,
and the
subject here is the general question
of attendance on such ceremonies
;
a
the words vocatus and ojfficium
rather imply invitation than com-
mand
;
3
the ellipse supposed before
quantum sibi libet is very harsh.
Oehl. endeavours to lessen the
harshness, by placing a comma be-
fore et operce, and interpreting the
sentence,
*
Suppose thatlhave been
Eummoned, &c., let even the per-
formance of my service be at its
pleasure' (etiam opera mea sibi ex-
pungatur in quantum sibi libet).
As to the reading of the text, I ob-
serve, i that Si invocatus may very
probably have been a mistake made
by Gangn. in reading his MSS., ex-
pecting to find si; 3 that in Cod.
Ag. ad sacrificiis is clearly errone-
ous, and that the MS. is more likely
to be faulty where it disagrees than
where it agrees with others
; 3
qu<B
ium in Gangn. is plainly wrong, and
quantum right
;
4
that quantum sibi
in Cod. Ag. in the next sentence is
very probably the repetition of a
copyist from the former sentence.
But if quantum sibi be retained, it
may be explained, as will be shewn,
For the explanation : All commen-
tators have supposed the answer
to sim vocatus to lie in quan'
DE IDOLOLATRIA. 95
item oflSciales sacrificantibus dominis vel patronis c. xvii.
vel prsesidibus suis adhaerentes ? Sed si merum mastcrs eyen
when sacrittc-
quis sacrificanti tradiderit, immo si verbo quoque
[h!/th'e'^n-'^'^
1.
c
'
!
1 iii
8cl\es abstain
aliquo sacrihcio necessario adjuvent, mmister habe- from any
idolatroua
bitur idololatriae. Hujus regulae memores etiam
^^'-
magistratibus et potestatibus officium possumus
reddere secundum patriarchas et ceteros majores,
qui regibus idololatris usque ad finem idololatrise
apparuerunt^
ft/m sibi lihet, I believe the hypo-
thetic case to include from sim to
libet ; and the answer to be in lice-
bit. But the direct answer is inter-
rupted by the wish Utinam quidem
;
the quidem niarking as it so often
does that the sentence is introduced
by way of contrast, the main sen-
tence being that which begins with
sed, as in Greek fxev...oe. Tertull.
has been saying that ceremonies of
a particular kind may be attended.
But an objection is started, ' Sacri-
fices are often mixed with them.'
Tertull. puts a case :
'
Suppose that
I haye been invited, and suppose both
that the name of my attendance is
not connected with sacrifices, and
that the performance of my part is
at pleasure.' Sibi referring to opera
mea : quantum sibi libet is illustrated
by Oehl. from A.dv. Hermog. c.
23
:
Fuerit licet materia quanium sibi
licet vel potius Hermogeni, and an-
swers very much to the phrase ad
libitum. Tertull. proceeds to answer
the hypothetical case :
'
Although l
could wish we were exempt even
from seeing idolatrous sacrifices;
yet, situated as we are, it will be
lawful to be present, &c.' He then
proceeds with no doubt to the case
where a person is invited to a sacri-
fice : Plane ad sacerdotium, etc. If
we read with Rig. Utinam quantum
sibi quidem, nec, we must interpret,
'Would that it were indeed at its
own pleasure,' i. e. 'Would that the
performance of the Christian's part
were really so free, as that he were
excused from seeing what he would
not do.' For the use of the subj.
sim, see De Spect. c. 6,
n.
3,
Offi-
cium is especially applied to compli-
mentary attendance upon nuptial
feasts, Sueton. Calig. c.
35
: Livi-
am...nubentem, cum ad
officium
et
ipse venisset, ad se deduci imperavit.
Claud. c. 16: confecit nuptias, non
repertis qui sequerentur exemplum,
excepto libertino quodam et altero
primipilari, cujus
officium
nuptia-
rum et ipse citm Agrippina celebravif.
*
circumdedit secculum idolola-
tria. Comp. De Spect. c. 8. Malus,
8c. Satanas. Below, e.ai.
Ch. XVII.
'
liberi. L& Cerda,
Rig. and Oehl, liberti. La C.
remarks that servi corresponds
to dominis, liberti to patronis,
offi-
ciales to prtrsidibus. But Dionys.
Hal. (11. 32)
tells us that priests
were assisted by their children, if
they had any, and if not, by children
of other families called camilli. Pro-
bably liberi refers to these.
*
apparuerunt. See De Spect.
c.
17,
n. 8.
96 TERTULLIANI LIBER
c. XVII. Hinc proxime disputatio oborta est, an servus
Thoquestion
Dci alicujus diguitatis aut potestatis administra-
maybea"*
tioncm capiat, si ab omni specie idololatrise in-
thencoun-
tactum sc aut srratia aliqua aut astutia etiam prse-
tnes must be
o x r-
fhe nlgltiv"
stare possit, secundum quod et Joseph et Daniel
because the
ti-iii

t

insigniaof
mundi ab idololatria et diffmtatem et potestatem
magistrates
^
oridn^n"
administraverunt in ornamento et purpura prsefec-
idolatry.
Dan.v29^'
^^^^ totius JEgypti sivc Babyloniae. Cedamus
itaque succedere alicui posse, ut in quoquo honore
in solo honoris nomine incedat, neque sacrificet,
neque sacrificiis auctoritatem suam accommodet,
non hostias locet^, non curas templorum deleget,
non vectigalia eorum procuret, non spectacula edat
de suo aut de publico aut edendis prsBsit, nihil
sollemne pronuntiet vel edicat, ne juret quidem
;
jam vero quae sunt potestatis, neque judicet de
capite alicujus autpudore^ (feras enim de pecunia),
neque damnet neque praedamnet^ neminem vinciat,
neminem recludat aut torqueat, si hsec credibile
^
hostias locet. locare, *to put
out the contract;' rediTnere, 'to take
it up.' AboTe, c. ii: puhlicarum
victimarum redemptor. Plaut. Capt.
IV.
2, 39
: Qui locant Cfpdendos agnos.
Aulul. III.
6,
32:
loces efferendum.
Hor. Sat. i.
8,
9: ejecta cadavera
cellis Conservus vili portanda loca-
bat in arca, where some interpret
locabat simply
'
placed.'
*
pudore,
'
honor.' Neander (An-
tignost.
p. 332),
illustrates this by
Apolog. c.
4
: In pudoris notam ca-
pitis poena conversa. Comp.DeCor.
c. II : Et vincula et carcerem et
tormenta et supplicia administrabit,
tiec suarum ultor injuriarum ?
*
neque damnet... 'Damnat ju-
dex, praedamnat legislator. Utro-
que abstineat Christianus, neque de
capite cujusquam aut legem aut
sententiam ferat.' Rig.
Ch. XVIII.
'
Jam vero. The
separation of this sentence from the
foregoing, in order to begin a new
Chapter with a new paragraph, has
misled interpreters. The actual an-
swer to the question as to magis-
tracy is only here commenced. 'Sup-
pose,' says Tertul., ' for argument's
sake, that a Christian magistrate
could avoid all those duties, ordi-
nary and extraordinary, wliieh are
the especial functions ofmagistrates
;
yet an examination of the mero in-
signia of office wLlI shew them to be
DE IDOLOLATRIA.
97
est fieri posse.
*
Jam vero' de solo suggestu et ap-
c.
xviii.
paratu honoris retractandum. Proprius habitus
uniuscujusque est, tam ad usum quotidianum, quam
ad honorem et dignitatem. Igitur purpura illa et
aurum cervicis ornamentum eodem more apud
iEgjptios et Babylonios insignia erant dignitatis,
quo more nunc prsetextae^ vel trabese^ vel pahnatse''
et corona3 aureae sacerdotum, provinciaUum^ sed
non eadem conditione. Tantum enim honoris no-
mine conferebantur his, qui famiharitatem regum
merebantur. Unde et purpurati regum vocabantur
a purpura, sicut apud nos a toga candida candidati,
sed non ut suggestus ille sacerdotiis quoque aut
aUquibus idolorum officiis astringeretur. Nam si
ita esset, utique tantse sanctitatis et constantiae viri
statim habitus inquinatoa recusassent, statimque
apparuisset Danielem idoHs non deservisse, nec
idolatrous, and therefore the office uecfio, of purpleand white. Juv.Sat.
to be unlawful.' x.
35.
The procession of knfghts
2
prtstextcE. For the connexion started frora the Temple of Mars,
of these robes with idolatry, com- and so was connected with idol-
pare Liv. x.
7
: Cui Deorum homi- worship.
numve indignum videre potest, inquit,
*
palmatcB, wom by trinmphant
eos viros, quos vos sellis curulibus, generals. Both the tunica and toga
toga pratexta, tunica palmata et were palmata. Juv. Sat. x.
38,
tu-
corona triumphali laureaque hono- nicaJovis. De Cor. c.
13,
cumpal-
raritis,...pontiJicalia atque augura- mutis togis.
lia insignia assumere? qui Jovis
*
provincicdium. The comnion
Opt. Max. ornatu decoratus, curru reading followed by Oehl. has no
aurato per urhem vectus in Capito-
comma after sacerdotum. I have
lium ascenderit ; si conspiciatur cum adopted the reading suggested by
capide et lituo, capite velato victi- Rigalt, sacerdotum, provincialium.
mam ccedat, auguriumve ex arce There is no reason for limiting the
capiat ? crowns to provincial priests. On
^
trahecB, of three kinds ; i used the crowns of priests Oehl. quotes
for the gods, of purple only; 3 by Prudent. Perist. x. loii. On the
augurs, of purple and scarlet
;
3
by crowns of provincials, see De Cor.
consuls and knights in their trans- c.
13,
n.
7.
TERT.
5
98
TERTULLIANI LIBER
c. XVIII. Belem nec draconem colere, quod multo postea
apparuit. Simplex igitur purpura illa nec jam dig-
nitatis erat, sed ingenuitatis apud barbaros insigne.
Quodammodo^ enim et Joseph, qui servus fuerat,
et Daniel, qui per captivitatem statum verterat,
civitatem Babyloniam et iEgyptum sunt consecuti
per habitum barbaricse ingenuitatis. Sic penes nos
quoque fideles, si necesse fuerit, poterit et pueris
prsetexta concedi, et puerilis stola, nativitatis in-
signia, non potestatis, generis, non honoris, ordiDis,
non superstitionis. Ceterum purpura vel cetera
insignia dignitatum et potestatum, insertse dignitati
et potestatibus
idololatriae ab initio dicata profana-
tionis suae maculami cum praeterea ipsis etiam idolis
induantur prsetextse et trabeae et laticlavi, fasces
quoque et virgse prseferantur, et merito. Nam dse-
joh. xii. 31.
monia magistratus sunt sseculi hujus
;
unius coUegii
^
^'"
'
insignia fasces et purpuras gestant. Quid ergo
proficies, si suggestu quidem utaris, opera ejus vero

Quodammodo. So Gangn. and debeatur. Ibid. c.

47
: quod rerutn
Gel. and Cod. Ag., according to forma non sustinet. Ad Natt. i. a :
Hildebrand, though Baluz read contra formam. judicandorum malo-
there quemadmodo. Pamel. Quem- rum judicatis. Ibid. i.
7 :
cum vel
admodum, which certainly answers ex forma ac lege omnium mysterio'
well to sic; and he is followed by rum silentiifides debeatur. Ibid. i.
Rig. and Oehl. But as quodam-
9
: Sed quid ego mirer vana vestra,
modo is the ancient reading, and is cum exforma naturali concorporata
intelligible, I retain it,
et concreta intercessit maliiia et stul-
7
exforma.
'Forma apud Sep-
titia sub eodem mancipe erroris.
timium persaepe est wiorfw*, Zex, ra<to.
Ibid. 11.
3:
Quod si ita est, etiam
Exempla sunt Apolog. c. 3: Sus- mortalia sint necesse est, secundum
pecta sit vobis ista perversitas, ne animalis formam. De Test. An.
qua vis lateat in occulto, qum vos ad- c.
4 :
Omittamus nunc naturalemfor-
versus formam,
adversus naturam
mam timendi mortem.' Oehl.
judicandi, contra ipsas quoque leges
'
inglorius. See Pearson on the
ministret. Ibid. c. 7:
cum vel ex Creed, Vol. 11. note
(/),
on
p. 156.
formaomnibusmysteriis silentiifides
An interesting note in Oxf. Transl.
DE IDOLOLATRIA. 99
non administres ? Nemo in immundis mundus vi- c. xviii.
deri potest. Tunicam si induas inquinatam per se,
poterit forsitan illa non inquinari per te, sed tu per
illam mundus esse non poteris. Jam nunc qui de
Joseph et Daniel argumentaris, scito, non semper
comparanda esse vetera et nova, rudia et polita,
coepta et explicita, servilia et liberalia. Nam illi
etiam conditione servi erant : tu vero nullius servus,
i cor. vii. 23.
in quantum solius Christi, qui te etiam captivitate
saeculi liberavit, ex forma^ Dominica agere debebis.
oai. v. i.
IUe Dominus in humilitate et ignobilitate incessit
domicilio incertus
;
nam Filius, inquit, hominis non
luc. ix. ss.
habet ubi caput collocet ; vestitu incultus, neque
enim dixisset, Ecce qui teneris vestiuntur, in domi-
Matt. xi. s.
bus regum sunt ; vultu denique et aspectu inglo-
^8.
iiii. 2.
rius^ sicut et Esaias pronuntiaverat. Si potestatis
jus quoque nuUum ne in suos quidem exercuit,
luc. xxii.
25,
quibus sordido ministerio functus est, si regem
Joh. xiu. 4.
denique fieri, conscius sui regni^ refugit, plenissime Joh. vi. 15.
dedit formam suis dirigendo^" orani fastigio et sug-
points out that such application of Oehler. Rigalt says that rigeo is
Isai.liii. a,doe8notnecessarily imply applied to the stifFness of gold and
more than that the person of our ornaments ; dirigere (from dirigeo)
Saviour was unattractive to those or derigere may mean,
'
to dissolve
who did not believe : not such as to that stiffness
;'
dirigendo omnifasti-
carry with it perforce the admira- gio ac suggestu,
'
for the dissipation
tion of all beholders. of all pride and grandeur.' But Ri-
^
conscius sui regni.
' Dominus galt gives no example of this usage
noster voluit rex hominum fieri, con- of dirigere, nor does he account for
Bcius regnum suum non esse reg- such a construction of the gerund of
num hujus mundi. Eodem sensu in
a neuter verb. Oehler, who reads
Apologetico, c. 31, dixit, Caesares derigendo, says derigere is equiva-
e8senecessarioss8eculo,verum Chris- lent to Jrigere, and that dirigendo
tianosnonposseesse Caesares.' Rio. governs, does not agree with the
'"
dirigendo, So in all MSS. and da^tivea Jastigio and suggestu; *he
early Edd. Junius from conject. gave his own a pattern in being cold
derigendo, which is followed by to pomp, &c.,' quoting Apol. c.
37
;
5
2
100
TERTULLIANI LIBER
c. XVIII. gestu,
quam dignitatis quam" potestatis.
Quis
enim magis his usus fuisset, quam Dei filius?
Quales et quanti eum fasces producerent I qualis
purpura de humeris ejus floreret! quale aurum
de capite
radiaret, nisi gloriam saeculi alieuam et
sibi et suis judicasset ! Igitur quse noluit, rejecit
;
quse rejecit,
damnavit; quse damnavit, in pompa
diaboli deputavit. Non enim damnasset, nisi non
sua : alterius autem esse non possent, nisi diaboli,
quse Dei non sunt. Tu si diaboli pompam ejerasti,
quicquid ex ea attigeris, id scias esse idololatriam.
Vel hoc te
commonefaciat omnes hujus sseculi po-
testates et dignitates non solum alienas, verum et
inimicas Dei esse, quod per illas adversus Dei ser-
vos supplicia consulta sunt, per illas et poense ad
impios paratse
ignorantur
'^^
Sed et nativitas et
substantia tua molestse tibi sunt adversus idolola-
triam. Ad evitandum^^ remedia deesse non possunt,
cum et, sidefuerint, supersit unicum illud'*, quo feli-
cior factus non in terris magistratus sed in coeUs.
ab omni glorim et dignitatis ardore however, in his note approves and
frigentihus.
TheagreementofMSS.
ex^lMns ignorantur, 'Itisowingto
seeuis to establish dirigendo. There the powers of the world that punish-
can be little doubt that this is the ments aredevised against the Chris-
gerund of dirigo, in the sense of tians ; it is owing to them that the
'
measure,'

adapt to a rule,' ' bring penalties decreed by God against the
to a level,' as Cic. De Orat. iii.
49
:
impious are unknown (because their
Nec sunt htEC
rhythmicorum et mu- persecutions prevent the spread of
sicorum
acerrima
norma dirigenda. Christianity, which reveals these
*He gave to his own a pattern to penalties).'
level all the
high-flown
consequence
'^
The remainder of this treatise
of
greatness and power.'
is wanting in the Cod. Ag.
^^
quam,..quam.
See above, c.
4,
"
wmcMwi iVZwd, i. e. martyrdom.
ij_
,
Ch. XIX.
'
caligata. Caliga,
'*
ignorantur. So Cod. Ag., the boot worn by common soldiers
Gangn., Gel. and Pamel. . ..irrogan-
(gregarii). Hence caligati were op-
tur, Latin., Junius and Rig., who, posed to the officers. Tac. Ann. i.
DE IDOLOLATRIA. 101
Possit in isto capitulo etiam de militia definitum c. xix.
videri, quse inter dignitatem et potestatem est. At Asoidiersoc-
cupationis
nunc de isto quaeritur, an fidelis ad militiam converti
^inchristian.
possit, et an militia ad fidem admitti etiam caligata^
vel inferior quaeque, cui non sit necessitas immola-
tionum vel capitalium judiciorum. Non convenit
sacramento divino et humano, signo Christi^ et
signo diaboli, castris lucis et castris tenebrarum;
non potest una anima duobus deberi, Deo et Caesari.
Et virgam^ portavit Moyses, fibulam* et Aaron,
Exod. iv. 2.
Exod. xxviiL
cingitur loro et Johannes, agmen agit et Jesus Nave,
^^^j^ .jj
^
bellavit et populus, si placet ludere. Quomodo 2I
autem bellabit, immo quomodo etiam in pace mili-
tabit^ sine gladio, quem Dominus abstulit? Nam
etsi aderant milites ad Johannem et formam obser-
!" "
i*-
vationis acceperant, si etiam centurio crediderat,
Matt. viu. 10.
omnem postea mUitem Dominus in Petro exar-
watt. xxvi.
mando^ discinxit. Nullus habitus licitus est apud
nos illicito actui ascriptus.
Sed enim cum conversatio^ divinse disciplinae
cap. XX.
We must not
69
: nihil relictum imperatoribus, ubi the buckle on the boots, lorum for
call the hea-
femina manipulos intervisat, signa the thong which tied the boots.
^J^
ot give
adeat, largitionem tentet, tanquam
*
quomodo in pace militdbit.
them divmo
parum ambitiose
filium
ducis gregali Here Tertull. takes an extreme view,
habitu circumferat Ccesaremque Ca- not sanctioned by the earlj church.
ligulam appellari velit. SeeDe Cor. See Apol. c. 43:
Navigamus et nos
c. I, n. 8. vobiscum et militamus. Comp. De
'
signo Christi. De Spect. c.
34,
Cor. c. 11,
signaculo
fidei, q.
.
*
in Petro exarmando. See De
'
virgam, 'the centurion'8 rod,'
Cor. c. i, n.
9,
called elsewhere ui<w. Juv. Sat.viii. Ch. XX.
^
conversationis. He-
347
: Nodosam post hcec frangebat raldus (quoted by Oehl.) tells na
vertice vitem, Si lentus pigra muni- that conversatio answers to the
ret castra dolabra. Greek iroXiTeia, *mode of living.'
*
fibulam,
'
the buckle which In Scripture dvacj-Tpo(pii is used in
fastens the military cloak;' lorum, this sense, Heb. xiii.
7;
i Pet. ii,
13.
'
the girdle.' Some take
fibula
for 'DeCor. c.8, conversationibus Christi.
102
TERTULLIANI LIBER
CAP. XX. non factis tantum, verum etiam verbis perielitetur
(nam sicut scriptum est, Ecce homo et facta ejus^
Matt. xii. 37. ita, Ex orc tuo justificaberis), meminisse debemus
etiam in verbis quoque idololatrise incursum prae-
cavendum aut de consuetudinis vitio aut timiditatis.
Exod. xxiii. Deos nationum nominari lex prohibet, non utique
13.
ne nomina eorum
pronuntiemus, quae nobis ut
diximus conversatio extorquet. Nam id plerumque
dicendum est, In templo ^sculapii illum habes. et,
In vico Isidis habito, et, Sacerdos Jovis factus est,
et multa alia in hunc modum, quando et hominibus
hoc genus nomina^ inducuntur. Neque enim Sa-
turnum honoro, si ita vocavero eum suo nomine
;
tam non honoro, quam Marcum, si vocavero Mar-
Exod.xxiii.i3.
cum. Sed ait, Nomen aliorum deorum ne comme-
moreminiS neque audiatur de tuo ore. Hoc prse-
cepit, ne deos vocemus illos. Nam et in prima parte
Exod. XX. 7.
legis, Non sumes, inquit, nomen Domini Dei tui in
vano, id est idolo^. Cecidit igitur in idololatriam
qui idolum nomine Dei honoraverit. Quod si deos
dicendum erit^, adjiciendum est aliquid quo appa-
reat, quia non ego illos deos dico. Nam et Scrip-
tura deos nominat, sed adjicit suos vel nationum;
*
Hcce homo etfacta yus. This
*
commemoremini. Oehl. illus-
is also quoted by S. August. Medit. trates the use of the deponent verb
c.
39.
Some suppose this to have from S. Aug. Enar. in Ps. liv.
:
Ifo-
been taken from the booli of Enoch. mines malos,quos patitur, commemo.
Bp Kaye (Tertull.
p. 300)
gives other ratus est.
instances of Tertullian"s misquota-
*
in vano, id est, idolo. Pamel.
tions of Scripture, which are proba- tells us that Jeromeinterpretsi Sam.
bly to.be ascribed to forgetfulness. xii.
31, nolite decliyiare postvana,hy
In this chapter in quoting from the post idola, and refers to Acts xiv.
15,
96th Psalm, he substitutes dwmonia tto toutwv twv fxaTaiaiv, to idols.
for idola. See below, c.
23,
n.
9.
See above, c. 10, n. la.
^
hoe genus nomina. See above,
*
deos dicendum erit, a Grecism.
c.
II, n,
la.
Lucret. 1.
139:
Multa novis verbi^
DE IDOLCLATRIA. 103
sicut David, cum deos nominasset, ubi ait, Dei cap. xx.
autem
nationum daemonia. Sed hoc mihi ad se- ps. xcvi. i.
quentia magis praestructum est. Ceterum consue-
tudinis vitium est Mehercule dicere, Medius Fidius,
accedente ignorantia quorundam, qui ignorant jus-
jurandum
esse per Herculem. Porro quid erit
dejeratio per eos quos ejerasti, quam'^ prsevaricatio
fidei cum idololatria ? quis enim, per quos dejerat,
non honorat?
Timiditatis
est autem, cum te alius per deos
c. xxi.
suos obligat
juratione vel aliqua testificatione,
etwemustnot
tu, ne intelligaris
^
quiescis. Nam aeque quiescendo
ofotiMw,
n '11
T 1

eltheracqui-
connrmas majestatem eorum, cuius causa videberis
escingwhen
"
'
o
they swear by
obligatus. Quid refert, deos nationum dicendo
shewiSger
deos an audiendo confirmes? iures per idola, an ab
curseuBby
'> ir
'
Bucj) names
;
alio adjuratus
acquiescas? Cur non agnoscamus
versutias Satanae, qui, quod ore nostro perficere
non potest, id agit, ut suorum ore perficiat per
aures inferens nobis idololatriam ? Certe quisquis
ille est, aut amica aut inimica
congressione astringit.
Si inimica, jam ad pugnam vocaris, et scis tibi
dimicandum esse : si amica, quanto securius in
Dominum transferes sponsionem^ tuam, ut dissolvas
prasertim quum sit agendum. Ibid. himself, is opposed to obligatio, on
II.
491
: Addendum partes alias erit. the part of him who binds him. The
Oehl. quotesDe Pall. c. 4:
Physco- party who would bind you to a
nem et Sardanapalum tacendum erit. certain covenant, in the name of a
^
quid erit...quam. See De Cor. heathen god, meets you either as an
C. 14,
n.
3.
eneniy, or as afriend
;
'if asan ene-
Ch.XXI.
^
neinteHigaris,'lest
my, you are called to the battle,
you be understood to bea Christian.'
and must fight
:
if aa a friend, with
Comp. above, c. 13.
howlittle riskwill you transferyour
2
sponsionem. So Gangn. Pamel.,
acceptance of the covenant to the
Gel. and Rig. responsionem. Spon.
name of the Lord, and so do away
sio, on the part of him who binds
with the form of binding used by
104. TERTULLIANI LIBER
c. XXI. obligationem ejus, per quem te Malus honori ido-
lorum, id est, idololatrise quserebat annectere ?
Omnis patientia ejusmodi idololatria. Honoras eos,
quibus impositis obsequium praestitisti. Scio quen-
dam, cui Dominus ignoscat, cum illi in publico per
litem dictum esset, Jupiter tibi sit iratus, respon-
disse, Immo tibi^ Quid aliter fecisset ethnicus,
qui Jovem deum credidit ? Etiamsi non per eun-
dem retorsisset maledictum, nec per uUum Jovis
similem, confirmaverat Jovem deum, per quem se
maledictum indigne tulisse demonstraverat remale-
dicens. Ad quid enim indigneris per eum, quem scis
nihil esse ? Nam si insanis*, jam esse confirmas, et
erit idololatrise^ professio timoris tui : quanto magis,
cum per ipsum remaledicis, eodem Jovis honorem^
facis, quo et ille qui te provocavit ? Fidelis autem
in ejusmodi^ ridere debet, non insanire, immo se-
Matt. V.44.
cundum praeceptum, ne per Deum quidem remale-
dicere, sed plane benedicere per Deum, ut et idola
destruas et Deum prsedices et adimpleas disciplinam.
c. XXII, -^que benedici per deos nationum Christo ini-
or allowlng
them to bless
usintheso him, through whose instrumentality
^
Jovis honorem. Here again
and so^tacWy
Satan sought to bind you to the ser- Rig. deviates from the old reading,
acknowlodg-
yicg of jdols, i. e. to idolatry.' substituting Jovi for Jovis. Oehl.
nities.
^
Immo tibi. La Cerda quotes retains Jovis, comparing above in
Mart. Ep. v.
63
: Hocsentis ? inquis
:
this chapter honori idolorum.
faciat tihi sic bene Ciesar, Sic Capi-
^
in ejusmodi. See De Spect.
tolinus Jupifer

immo tibi. c.
2,6,
n. i.
*
insanis, 'you are furious,' as Ch. XXII.
'
coloniie Genium,
jnstbelow,rirfere debes, non insanire.
'
In marmoribus antiquis exstant in
8
idololatricE. Gangn., Gel. and
scriptiones Coloni^ Genio, Ge-
Pamel. as in text. Junius, Latin. and nio Municipii, Genio Fontis, im-
Rig. idololatria. La Cerda, timor mo et Genio Hokbeobcm.' Rio.
tuus. No change is necessary.
*
The
*
compensat. So Rig. and Oehl.
profession of your fear will be the from Ursinus. Gangn., Gel. and
profession of idolatry.' Pamel. compensant.
DE IDOLOLATBIA. 105
tiatus non sustinebit, ut non semper rejiciat im- c. XXii.
mundam benedietionem, et eam sibi in Deum
convertens emundet. Benedici per deos nationum,
maledici est per Deum. Si dedero eleemosynam
vel aliquid praestitero beneficii, et ille mihi deos
suos, vel coloniae Genium^ propitios imprecetur,
jam oblatio mea vel operatio idolorum honor erit,
per quse benedictionis gratiam compensat^. Cur
autem non sciat me Dei causa fecisse, ut et Deus
potius glorificetur et dsemonia non honorentur in
eo quod propter Deum feci? Si^ Deus videt,
quoniam propter ipsum feci, pariter videt, quoniam
propter ipsum fecisse me nolui ostendere, et prse-
ceptum ejus idolothytum quodammodo feci. Multi
dicant, Nemo se debet promulgare
;
puto autem
nec negare. Negat enim quicumque dissimulat in
quacumque causa pro ethnico habitus, et utique
omnis negatio idololatria est, sicut omnis idolola-
tria negatio, sive in factis sive in verbis.
Sed est quaedam ejusmodi species in facto et in
c. xxiii.
We must not
sign a bond
'
feci ? SU So Oehl. from con- guilt of entering into a heathen whereto the
ject. Gangn. fecisse. Gelen. and bond, by not performing, and not
then^deities
Pwm.feci. Deus. Rig. from Ursin. intending to perfonn it. Tertullian
*"* ^ttached.
feci? Sed. has spoken of idolatrous acts and
Ch. XXIII. In this chapter
words, but now comes a case, no-
we have not the assistance of the
minally neither {ict nor word, yet vir-
Cod. Ag. ; and the most ancient
tually (according to Tertnll.) both.
edition, that ofGangn., is in many
Thecaseis this: In borrowingmoney
places undeniably corrupt. Every
it was usual for the debtor to give a
editor has had recourse to conjec-
bond for the repayment. This bond
ture, and some conjecture is neces-
wasdrawnupwiththesanctionof an
sary to obtain a readable text.
adjuration in the name of heathea
Neander(Antignost.
p. 340)
and deities. The Christian debtor signs
others have obscured the passage, by
it, but pleads that he does not know
imagining that Tertullian is speak-
its contents, that he speaks no word,
ing of Christians who excuse the does no act. Tertull. replies, i that
55
106 TERTULLIANI LIBER
c. XXIII. verbo bis acuta et infesta utrinque
^
lieet tibi blan-
diatur quasi vacet in utroque, dum factum non
videtur, quia dictum non tenetur^. Pecuniam de
ethnicis mutuantes sub pignoribus fiduciati^ jurati
cavent* et negant se scire. Volunt^ scilicet tempus
persecutionis, et locus tribunalis, et persona pree-
Mattv. 34.
sidis^. Prsescribit Christus non esse jurandum.
Scripsi, inquit, sed nihil dixi. Lingua, non littera
occidit. Hic ego naturam et conscientiam'^ advoco:
naturam, quia nihil potest manus scribere, etiamsi
lingua in dictando cesset immobilis et quieta, quod
non anima dictaverit
;
quanquam et ipsi linguae
anima dictaverit aut a se conceptum aut ab alio
writing is essentially the same as
speaking, and therefore it is a sin in
word
; a
and further, that to write
an oath, is to swear an oath, and
therefore it is a sin in
<;<, just as
swearing by false gods is an act of
apostasy.
*
bis infesta et acuta utrimque.
It is 'two-edged,' because it is idola-
try both in word and in deed, as will
be shewn.
*
dictum non tenetur. Not 'be-
cause the word is not kept,' but
'nothing is thought to have been
done, because nothing is held to have
been spoken.'
3
fiduciati. So Gangn., Gel. and
Pam. 'R.ig.hj
conj.fiduciatis.
fidu-
ciati,
'
entrusted with money upon
security.'
*
jurati cavent. Comp. Sueton.
Calig. c. 13 : pollicitus et matrimo-
nium suum,si imperio potitusfuisset,
deque ea rejurejurando et syngrapha
cavit.
^
et negant se scire. Volunt.
Gangn. et se necant, se scire volunt.
Gel. and Pam. et sic negant. Scire
volunt. Jun. and Rig. et sic negant
scire. Volunt. Oehl. et se negant;
se scire volunt. Oehler'8 explana-
tion is unsatisfactory. The reading
of the text involves a very slight de-
viation from the ancient reading.
*"
Volunt scilicet... Gangn. and
Oehl. locus...persona. Gel., Pam.
and Rig. locum...persoriam. Oehler
explains persecutionis judicarim as
'
the proseeution in a court of law.'
'
As if, at the time of a judicial trial,
the tribunal and judge would en-
quire whether the party signing
knew what he signed.' Neander,
'
When the other party demands the
money, they argue that the bond is
not drawn up in the ordinary form,
and so not binding.' {Scire volunt
tempus persecutionis,
'
the time of
legal proceedings,') I take it thus
:
'
I suppose the time of persecution,
the place of the tribunal, the person
of the judge [before whom you may
be summoned as a ChristianJ will
have you sign.' Tertullian wonld
DE IDOLOLATRIA.
107
traditum. Jam ne dicatur, Alius dictavit ; hic
c. xxiii.
conscientiam appello, an quod alius dictavit anima
suscipiat et sive comitante sive residente lingua ad
manum transmittat. Et bene, quod^ in animo et
conscientia delinqui Dominus dixit. Si, inquit,
concupiscentia vel malitia in cor hominis ascen-
Matt. v. 21.
^
...
Matt. XV.I8,
derit^ pro facto teneri^". Cavisti igitur, quod in
cor tuum plane ascendit, quod neque ignorasse te
contendere potes neque noluisse. Nam cum cave-
res, scisti, cum scires, utique voluisti ; et es tam
in facto" quam cogitatu, nec potes leviore crimine
majus excludere, ut dicas falsum plane effici, ca-
vendo quod non facis'^. Tamen non negavi, quia
shame the Christian by shewing that
the threat of persecution enjoins tliis
compliance,whileChrist condemns it.
^
naturam et conscientiam. The
plea is, That is no oath which is
written, not spoken. Tertull. in an-
swer, I appeals to the nature of the
thing, shewing that the soul must
dictate what the hand writes ; and
that if you say, the soul may dictate
either what is conceived by itself, or
what is delivered by another, there
is precisely the same ambiguity in
the caseof speaking: 'tothetongue
also the soul may have dictated what
has been conceived by itself, or what
has been delivered by another.' So
there is no foundation for any dif-
ference between the lingua and lit-
tera, on that ground
;
a he appeals
to the conscience whether, in the
case of any dictation, the soul does
not first receive, and, whether the
tongue be aiding or be inactive,trans-
mit the words to the hand. But the
Lord has declared us to be liable for
the act, if the thought has come into
the heart. Tour bond then must
have come into your heart. There-
fore you cannot plead ignorance, or
absence of intention.
^
hene quod. See above, c.
5,
n. 10.

in cor hominis ascenderit. Ter-

tullian quotes carelessly, mixing up
Matt. V.
31,
and Matt. xv. 18. See
above, c. 20,
n. 3.
'*
teneri.
,
So Gangn. Gel. and
Pam. teneris, teneri depends on
inquit.
"
et es tam infacto, Gangn. et
est tam. Oehl. by conj. egisti tam.
Gel., Pam. and Rig. es tam. Lati-
nius conj. hcBres tam. The sense is
the same.
'
You are in (t. e. you are
convicted in) act as well as thought.
'*
nec potes leviore.... gravius
crimn is facto ; levius is cogitatu.
Tertull. has shewn that he who has
given such a bond (cavit) must have
been guilty, cogitatu ; and has add-
ed that this implies guilt, facto.
*You are convicted of guilt in act
no less than in thought, nor can you
lOS TERTULLIANI LIBER
c. xxiiT. non juravi^^. Quoniam, etsi nihil tale fecisses, sic
tamen dicereris dejerare, fecisse si
consenseris.
Non valet tacita vox in stilo, et mutus in litteris
sonus^*. At enim Zacharias temporali vocis orba-
tione mulctatus cura animo coUocutus linguam irri-
tam transit, cum^^ manibus suis a corde dictat et
Luc. i. 08. nomen filii sine ore pronuntiat : loquitur in stilo,
auditur in cera manus omni sono clarior, littera
omni ore vocalior. Quaere, an dixerit qui dixisse
compertus est. Dominum oremus, ne qua nos
ejusmodi contractus necessitas circumsistat, et, si
ita evenerit, det fratribus operandi copiam, vel
nobis abrumpendee omnis necessitatis constantiam,
ne illse litterse negatrices vicariee oris nostri in die
judicii adversus nos proferantur
signatae signis, non
jam advocatorum
^^
sed angelorum.
c. XXIV.
Inter hos scopulos et sinus, inter hsec vada et
mirb^e^the frcta idololatrisB velificata Spiritu Dei fides navigat,
teraptations,
idolatry must
aflwhtfre-^^
^y
^^^**'"^*^
''^^'"
''^^''S^'
S* Quoniam. Gel., Pam. and Rig.
maininthe
rid of the ereater, 80 as to say that Immo, Gansrn. fecisse si. Gel.,
cliiirch
o
/
*
it is evidently falsified byyourgiving Pam. and Rig. si {omhs. fecisse.)
secnrityforwhatyou do not actually
'*
Aom valet... The words of
do.' Cavendoquodnonfacis. The theopponent; answered, asis usual,
bond provided that in case of non- with At enim.
payment the debtor should perform
'^
cum. So Oehl. by conject.
certain things by way of penalty, Gangn. eam. The rest omit it.
which he does not perform, because
'^
atZrocaforMW, friends wlio were
he pays the money. called in to be witnesses to the deed.
'^
Tamen non negavi, quia non Rig. quotes Varr. de R. R. ii.
5:
juravi. The words of the opponent: Tu vero, Murri, mihi veni advocatus,
'Yet I have not denied the Lord dum asses solvo Palilibus, si posfea
because I have not sworn.' TertuU. a me repetant, ut testimonium perhi-
replies,
*
You have denied him, since bere possis.
even had you done nothing of the Ch. XXIV.
'
attonita, ' watch-
sort, yet if you have acknowledged ful because struck with awe at the
that you have done it, you would danger.' Rig. quotes De Fng. in
even so be said to swcar.' Gangn. Pers. 0. i : Sed quando Deus magis
DE IDOLOLATRIA. 109
tuta si cauta, secura si attonita^ Ceterum inena- c. xxiv.
tabile excussis profundum est, inextricabile impactis
naufragium est, irrespirabile devoratis hypobry-
chium^ in idololatria. Quicumque fluctus ejus offo-
cant^, omnis vertex* ejus ad inferos desorbet. Nemo
dicat, Quis tam tuto prsBcavebit ? Exeundum de
i cor. v. lo.
sseculo^ erit. Quasi non tanti sit exire, quam ido-
lolatren in saeculo stare. Nihil esse facilius potest,
quam cautio idololatrise, si timor ejus in capite sit^
Quaecumque necessitas minor est periculo tanto
comparata. Propterea Spiritus Sanctus consultan-
tibus tunc apostolis vinculum et jugum nobis re- Act. xv. 28.
laxavit, ut idololatriae devitandse vacaremus. Hajc
erit lex nostra, quo expedita, hoc plenius'^ adminis-
tranda, propria Christianorum, per quam ab ethnicis
agnosciraur^ et examinamur, haec accedentibus^ ad
fidem proponenda, et ingredientibus in fidem incul-
canda est, ut accedentes deliberent, observantes
creditur, nisi cutn magis timetur? andareusedindifferently. SeeFacc.
nisi in tempore persecutionis ? Eccle- Lex. in v. vortex.
sia in attonito est. Tunc et
fides
in
*
Exeundum de scECulo. AUusion
expeditione sollicitior et disciplina- is probably made to i Cor. v. lo,
<ior, etc. Oehl. adds, De Praescript. quotedabove, c.14. Comp.DeSpect.
c.
43
: Uhi metus in Deum, ibi gra- c. 8,
and above c. 16.
vitas honesta, et diligentia aitonita,
^
in capite sit,
*
if the fear of idol-
et cura sollicita. atry be at the head' (i. e. be fore-
^
hypobrychium. '
Quod bara- most).
thrum est in terra, idera est in aqua
'^
quo expedila, hoc plenius. For
vel mari viro^pvyiov devorans et the construct. comp. Tac. Ann. i.
exsorbens in snbmersione homines
57:
quanto quis audacia promptus,
navigiaque.' Jcnius. tanto magis
fidus.
*
offocant. Oehl. qiiotes Paul.
^
per quam agnoscimur. Comp.
Diac. : 'offocare, aquam in fauces DeSpect. c. 3,4: ItaqueTiegat mani-
absorbendam dare.'
feste, qui, per quod agnoscitur, tollit.
vertex. This is the old read-
^
accedentibus, Comp.DeSpect.
ing. Rig. vortex. But vortex and c. i : qui cum maxime ad Deum ac-
vertex are in fact the same word, ceditis.
110 TERTULLIANI LIBER DE IDOLOLATBIA.
c. XXIV.
perseverent, non observantes renuntient sibi'<'. Vi-
derimus enim si secundum arcae typum" et corvus
et milvus et lupus et canis et serpens in ecclesia
erit. Certe idololatres in arcae typo non habetur.
Nullum animal in idololatren figuratum est. Quod
in arca non fuit, in ecclesia non sit.
'*
renuntient sibi, 'let them re-
nounce their faith.'
''
secundum arcce typum. This
was a common figure. The raven
was the type of an apostate, the kite
of a plunderer, the toolfoi the cruel,
the dog of the unclean. See note in
Oxf. Transl. The admission of un-
clean heasts into the ark furnished
an argument for the less rigid dis-
ciplinarians. Hippoiytus censures
Callistus for using this argumcnt,
*
Were there not unclean beasts in
the ark ? Such, therefore, must also
be in the church.' Quoted by Bun-
sen, Hipp. Vol. i.
p. 133.
TERTULLIANI
LIBER
DE CORONA
MILITIS.
TEKTULLIANI LIBEE
DE COBONA MILITIS\
PROXIME
factum est^ liberalitate praestantis-
cap. i
simorum imperatorum^; expungebantur* in
castris milites laureati. Adhibetur quidam illic
magis Dei miles, ceteris constantior fratribus, qui
'
Cod. Agob. InCIPIT lilBEB te
CoRONA FEHciTER. Hcnce Rigalt
adopts the titJe de Corona for that
of DE CoRONA MiLiTis, observing
that the subject of this treatise is
The use of crowns in general, not
only of military crowns. I have
retained the fuller title, as being
equally appropriate, and having
more authority on its side.
Ch. I.

In the Cod. Ag. (fol-
lowed by Rig. and Oehl. ) the first
sentences stand thus : Proxime
fac-
tum est : Liberalitasprastantissimo-
rum imperatorum expungebalur in
casiris, milites laureaii adibant.
Quidam illic magis Dei miles ceteris
constantior fratribus, qui se duobus
dominis servirepossepreesumpserant,
solus libero capiie, coronamento in
manu otioso, vulgato jam et ista dis-
ciplina Christiano, relucebat. The
reading in the text (with certain
minor variations) has the authority
of the Cod. Magliabechianus and of
Khenan. : facta est liberaliias of Pa-
mel, andyacto liberalitateoi3\m\\y.%,
are merely conjectural. In the read-
ing of Rigalt the use of Proxime
factum may be illustrated by Plaut.
Trin. iv.
3,
3
: Jamdudum
factum
esi, cum abiisti domo.
3
imperatorum. Sevems, Cara-
calla, and Geta. In the year
196
Severus was associated with Albinus
and Caracalla. Comp. De Pali. c. a
:
imperii triplex virtus. In
198 Al-
binus was defeated and slain. la
aoo Geta was associated with his
father and brother.
*
exptingebantur.
expungere is
properly 'to prick off' as in the
courts of law, when a case is dis-
posed of. De Virg. Vel. c. 11 : quod
supra imtermisimus...nunc responso
expungemus. Apolog. c. 3: debito
pcence nocens expungendus est, non
eximendus. Comp. Apolog. c.
44:
qui senteniiis elogia dispungitis.
Hence 'to dispose of,' De Idol.
c. I
;
'
to pay off' as a debt, De Idol.
c. 13. Here expungebantur milites,
'the soldiers were being paid,' the
names of each being pricked off as
they received the largess. Accord-
ing to Rigalfs reading liberalitas
expungebatur in castris, ' the liber-
ality of the Emperors was being
carried to completion in the camp.*
For this use of expungere,
'
to com*
plete,' Oehler quotes Ad Natt. i.
c.
7 : Hcec cum expunxeris, vives in
atemum
;
de Orat. c.
9
: quot simul
expunguntur
ojfficia.
A Christiau
soldier has
rofused to
wearacrown.
Even 80-
called Christ-
ians have cen-
sured him. I
will shew the
unlawfulness
ofcomijliance
with this hea-
thcn usage.
114 TERTULLIANI LIBER
CAP. I.
se duobus dominis servire posse^ praesumpserant,
Mattvi. 24. solus Hbero capite, coronamento in manu otioso.
Vulgata jam et ista disciplina Christianorum relu-
cebat^. Denique singuli designare, eludere emi-
nus, infrendere cominus. Murmur tribuno defer-
tur; et persona jam ex ordine accesserat. Statim
tribunus, Cur, inquit, tam diversus habitu? Nega-
vit ille cum ceteris sibi licere. Causas expostula-
tus, Christianus sum, respondit. O militem in Deo
gloriosum ! SufFragia exinde, et res apud acta*^, et
reus ad prsefectos. Ibidem gravissimas penulas
posuit, relevari auspicatus, speculatoriam^ moro-
E.xod. iii. 5. sissimam de pedibus absolvit, terrse sanctsB insistere
Matt.xxvi.5i.
incipicus, gladium nec dominicse defensioni neces-
*
duobus... Comp. Deldol. c. 19
:
non potest una anima duohus deberi,
Deo et Ctcsari. De Spect. c. 36: nemo
enim potest duobus dominis servire.
^
Vulgata... 'Herein the well-
known rule of the Christians was
publicly shewn forth.' Oraccording
to Rigalt's reading,
*
he being now
proclaimed to be a Christian by his
observance of their well-known rule.'
The use of crowns was repudiated
by Christians, because they were
used in the service of the heathen
gods. See Athen. Lib. xv. Plin.
N. H. XXI. 8 : Et jam tunc coroncB
Deorum honos erant, et Larium pub-
licorum privatorumque ac sepulcro-
rum etManium. Comp. Arnob. Adv.
Gent. VII.
p. 337
: Etiamne Dii ser-
tis, coronis, afficiuntur,
et floribus ?
Lactant. Div. Inst. 11. c. i : AdDeo-
rum templa coneurrunt, his libant,
his sacrificant, his coronant. Arnob.
p. 151 : Sedent in spectaculis Quin.
decemviri laureati. Comp. De Idol.
c. 18.
^
apud acta. Rig. and Oehl.
from Cod. Ag. read ampliata, 'the
case was adjourned.' The reading
in the text (which is that of the other
MSS. and early Edd.) seems prefer-
able. There is no mention of ad-
journment. The voces {suffragia)
are taken, the case is decided and
accordingly registered apud acta
:
the accused is brought before the
prcefects, who execute the first part
of the sentence by depriving him of
mUitary rank.
^
speculatoriam. Rhen. reads
spiculatoriam, and Tnrnebus, Ad-
vers. xxvii. 30,
supposes a difference
between spiculatores from spicu-
lum, and speculatores from specu-
lor: Torrentius (on Sueton. Cal.
c.
53)
observes that old inscriptions
and MSS. shew that there was but
one term speculator. The variety
of reading sometimes found arises
from the common interchange of i
and e. Speculator was originally
'
a scont,' but he was employed as a
DE CORONA MILITIS. 115
sarium^ reddidit, laurea et de manu claruit'". Et c ap. i.
nunc rufatus" sanguinis sui spe, calceatus de
Evangelii paratura, succinctus acutiore verbo Dei,
totus de Apostolo armatus, et de martyrii can- Eph.vi.i3-
dida^^ melius coronatus, donativum^' Christi in car-
cere exspectat. Exinde sententise super illo, ne-
scio an Christianorum (non enim alise ethnicorum),
ut de abrupto et prascipiti et mori cupido, qui
de habitu interrogatiis nomini negotium fecerit'*,
solus scilicet fortis, inter tot fratres commilitones
solus Christianus. Plane superest, ut etiam mar-
tyria recusare meditentur, qui prophetias
^^
ejusdem
Spiritus Sancti respuerunt. Mussitant denique tam
bonam et longam sibi pacem^^ periclitari. Nec
messenger, and in other capacities.
The speculatoria caliga was the
more ordinary kind of military boot,
worn by speculaiores. Sueton. Cal.
c. 53: modo in speculatoria caliga.
De Idol. c. 19
: militia caligata vel
inferior quceque.
^
gladium.. .DelAol. c. 19:
omnem
postea militem Dominus, in Petro
exarmando, discinxit. Below, c. 11.
10
claruit, Cod. Ag. has ...ruit.
Rig. corruit, and Oehl. deruit, both
from conjecture. Both these read-
ings involve % change of subject. I
have retained the old reading, cla-
ruit,
considering laurea as an abl.
'he shone forth with the glory
of the laurel, though it was on his
hand instead of his brow.'
^^
rufatus.
Alluding to the usual
color of military cloaks. Mart. xiv.
Ep. 129:
Roma magis fuscis ves-
titur, Gallia rujis, llle placet pueris,
militibusque color.
*
de martyrii candida sc. corona.
La C.quotesBed.Serm.
i8,DeSanc-
tis : Qui coronam in persecutioTie
purpuredm pro passione donavit,
ipse in pace viventibus pro justitia
meritis dabit candidas. Some read
coronandus. Baronius supposes the
soldier to have been put to the tor-
ture forthwith, and to be now await-
ing his death. In these times those
who suffered forthe faith, though not
put to death, "were called martyres.
Comp. De Idol. c.
14,
n.
5,
and
Bunsen's Hippolytus, Vol. i.
p. 137.
''
donativum. La C. quotes Petr,
Damianus : In talis quippe militice
arma jurasti, quce nudos et agiles
expetit bellatores : onustos autem at-
que in Deo segnes a castrorum excu-
biis arcet, donativi immunes.
'*
qui nomini negotium fecerit,
'
for having brought danger upon the
whole body of Christians.' For the
use of nomen, see De Idol. c.
14,
n. 3.
'*
prophetias. The propheciea
peculiar to Montanism. See Kaye'8
Tertull. p.
16
19.
'^
tam longam et bonam pacem.
116
TERTULLIANI
LIBER
CAP.i. dubito quosdam Scripturas
emigrare^^ sarcinas
expedire, fugae accingi de civitate in civitatem.
NuUam enim aliam
Evangelio memoriam curant.
Novi et pastores eorum in pace leones, in praelio
cervos. Sed de qusestionibus
confessionum^^ alibi
docebimus. At nunc quatenus et illud opponunt,
Ubi autem prohibemur coronari ? hanc magis loca-
lem substantiam
'^
causae praesentis aggrediar, ut et
qui ex sollicitudine ignorantiae quserunt, instru-
antur, et qui in defensione delicti contendunt,
revincantur, ipsi vel maxime Christiani laureati,
quibus in solatium^*' qusestio est, quasi aut nullum
aut incertum saltem haberi possit delictum quod
patiatur quaestionem. Nec nullum autem nec in-
certum hinc interim ostendam.
CAP. II. Neminem dico fidelium coronam capite nosse
nencefrdmit
alias cxtra tcmpus tentationis ejusmodi^ Omnes
hasthesanc-
tion of cus-
tnSf not'be
'^^^
-^*^
general persecution -was the same meaning as queestio below,
gainsayecl. underAntoninus, A.B. 167. The 6th
'
upon the inquiries -which may arise
notforthose
underSeverus, A.D.
303 : thistreatise in respect to confessions. of faith.'
who cavU,
-^yas written towards the close of the These subjects are discussed by
who desire to
interval of
36
years.
Tertull. in the Scorpiace and in the
^*"*'
'"^ Scripturas emigrare, ' are
De Fuga in Persecutione.
transgressing the Scriptures.'
i^
jnagis localem suhsiantiam.
Dodgs.
'
are removing their Scrip- The substantial matter of the pre-
tures,' but there is no authority for sent case having its peculiar place
such a use of emigrare. The quo- here as opposed to the general
tation
fugcB, &c. is introduced by questions of confessions of faith.
way of irony, * they are preparing localis is opposed to universalis Ad
to transgress the Scriptures by a Scapul. c.
3.
pretended obedience to one text;
20
j solatium. Rig. and Oehl.
for this is the only recollection of adopt the reading of Cod. Agob.,
the Gospel which they care to re- quibus id solum qucestio est, in
^tain.'
opposition to the other MSS. and
'8
de qucBsiionibus confessionum, Edd. Oehl. adds the note, in solum
'quibus quffistionibus confessiones qucestio est non delictum. But the
martyrum extorquentur.' Oehi,. common reading is surely prefer-
Hiit qucBstiones seemsrnther tohea,r able.
'
Those laureled Christians,
DE CORONA MILITIS. 117
ita observant a catechumenis usque ad confessores cap. ii.
et martyras vel negatores^. Viderint^ unde auc-
toritas moris, de qua cum maxime* quseritur. Porro
cum quseritur cur quid observetur, observari inte-
rim constat. Ergo nec nullum nec incertum videri
potest delictum quod committitur in observationem
suo jam nomine vindicandam et satis auctoratam
consensus patrocinio. Plane, ut ratio quaerenda
sit, sed salva observatione, nec in destructionem
ejus, sed in sedificationem potius, quo magis ob- 2 cor. xiii. 10.
serves, cum fueris etiam de ratione securus. Quale
est autem, ut tunc quis in qusestionem provocet
observationem, cum ab ea excidit? et tunc requi-
rat, unde habuerit observationem, cum ab ea de-
siit? quando, etsi ideo velit videri ad quaestionem
vocare, uti ostendat se non deliquisse in observa-
tionis destitutione, nihilominus deliquisse eum con-
who are comforted by the circnm- This use of viderint is common iu
stance of there being any inquiry TertuU. De Spect. c. 15: viderit...
at all, as if anything which admits principalis titulus idololatricB. De
of an inquiry mustbedeemed either Idol. c. 11 : viderint, si ecBdem mer-
no crime, or at all events a very un- ces...usui sunt, Ibid. c. 34: videri-
certain one.' musenim si secundum arcce typum...
Ch. II.
'
capite nosse. Comp. in ecclesia erit. Apolog. c.
40, : vide-
Apolog. c.
43
: nos coronam naribus rintqui per capillum odorantur. Be-
novimus, See below, c.
5.
alias low, c. 13: Yiderint et publici equi,
extra tempus.,,
'
in other times than De Prsescr. c. 11 : viderit qui quarit
those of such a trial as the present.* semper, quia non invenit, De Idol.
'
a catechumenis...vel negatores, c.
7
: viderit an dictum sit, Tertul-
*
from the time of their first being lian's views as to the proper limits
catechumens to that of their be- of inquiry as to articles of faith are
coming either confessors and mar- laid down in Praescript. c. 8
la.
tjrs, or else renegades.*
*
cum maxime, De Spect. c. i
:
'
Viderint, Kig. and Cod. Ag. qui cum maxime.,, De Idol. c.a:
videris. The rest viderint, 'Let de hoc cum maxime suscepta sit et
them look to the source whence the passim. Rig. here reads nunc
authority for this custom is derived.' maxime.
t.c* No matter from what source...'
120
TERTULLIANI LIBER
CAP. III. bolo et pompse et angelis ejus. Dehinc ter mergi-
tamur^ amplius aliquid^ respondentes quam Domi-
nus in Evangelio determinavit. Inde suscepti^
lactis et mellis concordiam^ prsegustamus, exque ea
die lavacro quotidiano per totam hebdomadem
tinct, (as he addresses the catechu-
mens and the baptized as distinct
classes in the Idolat.) and there was
a renunciation in each. Comp. De
Spect. c.
4,
n. 3. ibidem, *on the
spot.'

ier mergitamur. 'Ipse Adv.

Praxean, cap.
a6:
Nam nec semel,
sed ter, ad singula nomina in per-
sonas singulas tinguimur. Quem
ritum in usu fuisse etiam setate sua
Chrysostomus indicat ad ea verba
Lucse Act. Apost. x. 16,
ubi visio
narratur oblata Petro, tovto .e
eyeveTo Tp/s. Chrysost. t6 Se Tpi-
Tov TOVTO yeveardat. t6 (idiTTKTfx.a
5}\oi. Ammon. ad Johan. cap. 31,
ubi ter Christus interrogat Petrum :
Simon Jona amas me ? eOos e ye-
yovev eK tovtou, inquit, TpeTs
o/JLoXoyioi diraiTeltrdai tous /xeX-
XovTos ftaTrTio-Brjvai. Inde illa for-
mula quam Stephanus II. PP. rus-
ticam vocat. Kesp. xiv. In nomine
Patris mergo, et Filii mergo, et
Spiritus Sancti mergo, Tom, n.
Concil. Gall.' RiG. See Bingh.
Chr. Ant. xi. 11, 6

8.
^
amplius aliquid. In the time
of S. Augustine some raised the
question, whether the baptismal
profession of faith ought not to be
reduced to one article, 'I believe
in Jesus Christ, the Son of God,'
after the example of Philip bap-
tizing the eunuch. Aug. De Fid.
et Op. c. 9: Spado, inquiunt, ille
quam Philippus baptizavit nihil
plus dixit quam, Credo Filium Dei
esse Jesum Christum. Num ergo
placet, ut hoc solum homines respon-
deanl et continuo baptizentur ? Nihil
de Spiritu Sancto, nihil de Sancta
Ecclesia, nihil de Remissione Pec-
catorum, nihil de Resurrectione mor-
tuorum ? See Bingh. Chr. Ant. xi.
7,8.
7
suscepti. Suscipere, ' to adopt,'
applied to those who acted as spon-
sors, hence called susceptores. Conc.
Mogunt. An.
1313.
can.
55
: Nidlus
proprium
filium
vel filiam
de fonte
baptismatis suscipiat. Bingham (xi.
8, 10)
tells us that this was the first
decree which forbad fathers to be
susceptors to their own children.
*
lactis et mellis concordiam.
Adv. Marc. i. 14: Sed ille quidam
usque nunc nec aquam reprobavit
Creatoris, qua suos abluit ; necoleum,
quo suos unguii ; nec mellis et lactis
societatem, qua suos infantat ; nec
panem, quo ipsum corpus suum re-
prcesentat ; etiam in sacramentispro-
priis egens mendicitatibus Creatoris.
^
etiam antelucanis coetibus. The
celebration of the Eucharist was
among the first Christians part of
the love-feasts, which Pliny men-
tions, and Tertull. in Apolog. c.
39.
See Acts ii.
46,
and xx.
7.
But when
such evils arose as among the Co-
rinthians(i Cor.ch. xi.), the celebra-
tion of the mysteries was separated
from the love-feasts, and it was
ordered to receive the sacrament
fasting. This is mentioned by S.
Chrys. Hom. ad i Cor. xi.
17,
and
by S. August. ad Januar. i. c. 6.
Still the remembrance of the ori-
DE CORONA MILITIS.
121
abstinemus. Eucharistise sacramentum et in tem- cap. iii.
pore victus et omnibus mandatum a Domino, etiam
antelucanis coetibus^ nec de aliorum manu quam
praesidentium'" sumimus. Oblationes pro defunctis",
pro natalitiis^^ annua die facimus. Die dominico
ginal mode of celebration was kept
up on the anniversary of the Ccma
Domini. Concil. Carthag. iii. c. ag
:
ut sacramenta altaris non nisi a je-
junis hominibus celebrentur, excepto
uno die anniversurio, quo ccena Do-
mini celebratur. See Pole's Synops.
in Matt. xxvi. 21 ;
Bingham, xv.
7,
6
8. The account of the celebra-
tion of the Eucharist in Just. Mar.
Apolog. I.
p.
97,
shews that it was
then separate from the love-feast.
Comp. Plin. Ep. x. loi, quoted De
Spect. c. 26,
n. 6.
'"
prasidentium. Comp. De Idol.
c. 7.
Just. M. (1. c.) says that the
president (o Trpoeo-Tws) took the
bread and wine, and made thanks-
giving (euxapto-T/ai/
67ri nroXv
-TToieiT-at), and that the deacons
distributed the elements to each
person present.
''
Oblationes pro defunctis. The
Eucharistic oblation not for the de-
liverance from purgatory, but for
the enlargement of bliss, and for
the merciful judgment of those who
rest in the Lord. See the note in
Oxf. Translat. Tertull. de Mono-
gam. c. 10: Enim vero et pro anima
ejus orat, et refrigerium interim ad-
postulat ei, et in prima resurrectione
consortium, et offert
annuis diebus
dormitionis ^us. Heraldus on Ar-
nob. IV. p. 152,
has a long extract
from the Eccles. Hierarch, of the
Pseudo-Dionysius. This work, which
is probably of the 6th century (see
Cave's Life of Dionysius), shews the
character of the funeral services at
TERT.
that time. The writer enters into
the question of prayers for the dead
;
expressly saying that the prayers are
only for tliose who have led a holy
life ; that they are olfered, because
it is known that God is willing to
perform them; that they are not
offered for sinners, and if they were,
they would not be granted, agree-
ably to the passage, 'Ye ask and
obtain not, because ye ask amiss.'
Originally the bread and wine were
an offering of some pious Christians.
Cypr. De Op. et El. : Locuples et
dives dominicum quum celebrare te
credis, quce corbanam omnino non
respicis
;
quce in dominicum sine sa-
crijicio venis
;
quce partem de sacri-
ficio,
quod pauper obtulit, sumis.
Hence the term oblatio was used
for, I this offering, 3 the prayer
with which they were presented,
3
the whole celebration of the Lord's
supper. The Eucharist celebrated
at a marriage was oblatio pro matri-
monio. See Neand. Ch . Hist. Eng.
Tr. 1. p.
457,
foll. Heraldus quotes
Cypr. Ep. m. 6: Denique et dies
eorum, quibus excedunt, annotate;
ut commemorationes eorum inter nte-
morias martyrum celebrarepossimus.
Quanquam TertuUus...significet mihi
dies, quibus in carcere beati fratres
nostri ad immortalitatem gloriosct
mortis exitu transeunt, ut celebrentur
hic a nobis oblationes et sacrificia
ob commemorationes eorum. See
Bingh. XXIII.
3,
12
17.
'*
natalitiis. The day of mar-
tyrdom was celebrated as the birth-
6
122 TERTULLIANI LIBER
CAP. III.
CAP. IV.
Tradition
in-
stitutes,
nsage con-
ftrms, faith
observes, and
roason sup-
port8,custom.
Principle is
developed in
practice.
jejunium^^ nefas dueimus, vel geniculis adorare^*.
Eadem immunitate a die Paschse in Pentecosten
usque gaudemus. Calicis aut panis etiam nostri'^
aliquid decuti in terram anxie patimur. Ad omnem
progressum atque promotum, ad omnem aditum et
exitum, ad vestitum et calceatum'^, ad lavacra, ad
mensas, ad lumina^^ ad cubilia, ad sedilia, quacum-
que nos conversatio exercet, frontem signaculo'^
terimus.
Harum et aliarum ejusmodi disciplinarum si
legem expostules Scripturarum, nuUam leges. Tra-
ditio tibi prsetendetur auctrix, consuetudo confir-
matrix, et fides observatrix. Eationem traditioni et
consuetudini et fidei patrocinaturam aut ipse per-
spicies, aut ab aliquo qui perspexerit disces. Inter-
im nonnullam esse credes cui debeatur obsequium.
day of saints. S. August. Serm.
398
: In natali apostolorum Petri et
Pauli. Debuimus quidam tantorum
martyrum diem ...majore frequentia
celebrare. Si enim celebramus
fre-
quentissime natalitia agnorum, quan-
to magis debemus arietum. See
Oehler's note.
3
Die dominicojejunium. Comp.
De Idol. c.
14. See Bingh. xiir.
8,
3. See below, c. 11, n.
9.
'*
geniculis adorare. Bingham
(1. c.) quotes Quaest. et Respons. ad
Orthodox.
95,
where it is said, on
the authority of Irenaeus, that Chris-
tians prayed kneeling six days in
token of the fall, and standing on
the Lord's day and in the Pentecostic
season in token of the Resurrection,
and that this custom originated in
apostolic times.
'*
aut panis etiam nostri, or
even of our bread,' the sacramental
bread. Rigalt quotes August. ap.
Gratian. i. i : Quanta solicitudine
observamus, quando nobis corpus
Christi ministratur, ut nihil ex ipso
de nostris manibus in terram cadat !
La Cerda follows Pamel. in inter-
preting etiam nostri even ordinary,
as opposed to sacramental bread.
Note the use of panis for the con-
secrated element. Comp. above,
panem. De Idol. c. i, n. 5. Also Ad
Uxor. II.
5
: Won sciet mariius quid
secreto ante omnem cibum gustes ? et
si sciverit panem, non illum credit esse
qui dicitur?
^
calceatum. Comp. Plin. N. H.
XXVIII.
7:
Inter amuleta est, in-
spuere in calciamentum dextri pedis,
antequam induatur.
*7
ad lumina. The time of light-
ing lamps was held sacred both by
heathens and Chriatians. La C.
quotes Varro De L. L. [viii.
4]:
DE COBONA MILITIS. 123
Adjicio unum adhuc exemplum, quatenus et de cap. iv.
veteribus docere conveniet. Apud Judseos tam
sollemne est feminis eorum velamen capitis, ut inde
noscantur. Quaero legem. Apostolum differo^.
Si Rebecca conspecto procul sponso velamen in-
Gen. xxiv. os.
vasit, privatus pudor legem facere non potuit. Aut
causse suse fecerit^: tegantur virgines solae, et hoc
nuptum venientes, nec antequam cognoverint spon-
sos. Si et Susanna in judicio revelata argumentum susan. 32.
velandi praestat, possum dicere, Et hic velamen
arbitrii fuit. Rea venerat, erubescens de infamia
sua, merito abscondens decorem, vel quia timens
jam placere. Ceterum in stadio mariti non putem
velatam deambulasse quse placuit. Fuerit nunc
velata semper : in ipsa quoque legem habitus re-
quiro, vel in quacumque alia^. Si legem nusquam
Ad cujusmodi religionem GrcEci quo- gantur. fecerit is used as below
que,cumlumenaffertur,solentdicere, fuerit. Below, c. 8, exploraverit,
</)tus dyadov, bonum lumen. And enarraverit.
'
Or let us suppose
S. Basil : eSo^e toIs irarpdaiv that she did establish a law for her
ijfiiSp fjLt)
flrieoTTTj Tni/ ^dpi-v tou own case : then let virg^ns alone be
eairepivou (pwroi Sexeo^Oat. Pru- Teiled, and this only when they are
dent. Cathemer. Hymn. ad Incen- going forth to fnarriage, and not be-
snm Lucernse : O res digna, Deus, fore they have set eyes upon their
quam tibi roscidee Noctis principio husbands.' Cognoverint, sc. oculis,
grex tuus
offerat,
Lucem. Comp. De Virg. Vel. c. 11
: Et de-
'^
signaculo, the sign of the sponsatce quidem habent exemplum
cross. Comp. ad Uxor. 11.
5
: Late- Rebecca", qux cum ad sponsum ignO'
bisne tu, cum lectulum, cum corpus-
tum adhuc ignotaperduceretur, simul
culum signas ? See De Spect. c.
34,
ipsum cognovit esse, quem de lon-
n. I.
ginquo prospexerat, non sustinuit
Ch. IV.
'
Apostolum differo.
I dextera colluctationem nec osculi con-
put the apostle aside for the present. gressionem nec salutationis commu-
The custom came first ; S. Paul nicationem, sed confessa quod sense-
Banctioaed and explained it in 1 Cor. rat, id est spiritu nuptam, negavit
xi,
5.
virginem velata ibidem.
'
aut causx... I have altered the
^
in ipsa quoque... 'look in vain
punctuation, which is usually thus
:
for a law in the case of Susanna, or
non potuit, aut caus(B..fecerit. Te- in that of any individual.'
6
2
122 TERTULLIANI LIBER
CAP. III.
CAP. IV.
Tradition
in-
Btitutos,
usage con-
firms, faitli
observes, and
reason sup-
port8,custom.
Principlc Is
developed iu
practice.
jejunium'^ nefas ducimus, vel geniculis adorare^*.
Eadem iramunitate a die Paschse in Pentecosten
usque gaudemus. Calicis aut panis etiam nostri^^
aliquid decuti in terram anxie patimur. Ad omnem
progressum atque promotum, ad omnem aditum et
exitum, ad vestitum et calceatum'^, ad lavacra, ad
mensas, adlumina^^ ad cubilia, ad sedilia, quacum-
que nos conversatio exercet, frontem signaculo'^
terimus.
Harum et aliarum ejusmodi disciplinarum si
legem expostules Scripturarum, nuUam leges. Tra-
ditio tibi praetendetur auctrix, consuetudo confir-
matrix, et fides observatrix. Rationem traditioni et
consuetudini et fidei patrocinaturam aut ipse per-
spicies, aut ab aliquo qui perspexerit disces. Inter-
im nonnullam esse credes cui debeatur obsequium.
day of saints. S. Augnst. Serm.
398 : In natali apostolorum Petri et
Pauli. Debuimus guidam tantorum
martyrum diem . , . majore frequentia
celebrare. Si enim celebramus
fre-
quentissime natalitia agnorum, quan-
to magis debemus arietum. See
Oehler's note.
'3
J)ie dominicojejunium. Comp.
De Idol. c. 14. See Bingh. xiii.
8,
3.
See below, c. 11, n.
9.
'*
geniculis adorare. Bingham
(1. c.) quotes QuiBst. et Respons. ad
Orthodox.
95,
where it is said, on
the authority of Irenaeus, that Chris-
tians prayed kneeling six days in
token of the fall, and standing on
the Lord's day and in the Pentecostic
season in token of the Resurrection,
and that this custom originated in
apostolic times.
^*
aut panis etiam nostri, *or
eyen of our bread,' the sacramental
bread. Rigalt quotes August. ap.
Gratian. i. i : Quanta solicitudine
observamus, quando nobis corpus
Christi ministratur, ut nihil ex ipso
de nostris manibus in terram cadat !
La Cerda follows Pamel. in inter-
preting etiam nostri even ordinary,
as opposed to sacramental bread.
Note the use of panis for the con-
secrated element. Comp. above,
panem. De Idol. c. i, n.5. Also Ad
Uxor. II.
5
: Non sciet muritus quid
secreto ante omnem cibum gustes ? et
si sciverit panem, non illum credit esse
qui dicitur ?
"^
calceatum. Comp. Plin. N. H.
XXVIII,
7:
Inter amuleta est, in-
spuere in calciamentum dextri pedis,
antequam induatur.
"^
adlumina. The time of light-
ing lamps was held sacred both by
heathens and Christians, La C.
quotes Varro De L. L. [viii.
4]:
DE CORONA MILITI8. 123
Adjicio unum adhuc exemplum, quatenus et de cap. iv.
veteribus docere conveniet. Apud Judaeos tam
soUemne est feminis eorum velamen capitis, ut inde
noscantur. Qusero legem. Apostolum differo^
Si Rebecca conspecto procul sponso velamen in-
oen. xxiv. gs.
vasit, privatus pudor legem facere non potuit. Aut
causse suse fecerit^: tegantur virgines solse, et hoc
nuptum venientes, nec antequam cognoverint spon-
sos. Si et Susanna in judicio revelata argumentum susan. 32.
velandi prsestat, possum dicere, Et hic velamen
arbitrii fuit. Rea venerat, erubescens de infamia
sua, merito abscondens decorem, vel quia timens
jam placere. Ceterum in stadio mariti non putem
velatam deambulasse qua9 placuit. Fuerit nunc
velata semper : in ipsa quoque legem habitus re-
quiro, vel in quacumque alia^. Si legem nusquam
Ad cujusmodi religionem Graci quo- gantur. fecerit is used as below
que,cumlumenaffertur,solentdicere, fuerit. Below, c. 8, exploraverit,
</)tos dyadov, bonum lumen. And enarraverit.
'
Or let us suppose
S. Basil : eSo^e tois iraTpdaiv that she did establish a law for her
t)ju.(i)v /it} aiioTT^ Trji/
x^P'"
'^'^ own case : then let virgins alone be
iairepivov (pcoTOi SexfcOai. Pru- Teiled, and this only when they are
dent. Cathemer. Hymn. ad Incen- going forth to ftiamage, and not be-
suni Lucernse: O res digna, Deus, fore they have set eyes upon their
quam tibi roscidcB Noctis principio husbands.' Cognoverint, sc. oculis.
grex tuus
offerat,
Lucem. Comp. De Virg. Vel. c. ii : Et de-
'*
signaculo, the sign of the sponsatce quidem habent exemplum
cross. Comp. ad Uxor. ii.
5
: Late- Rebeccte, qua cum ad sponsum igno-
bisne tu, cum lectulum, cum corpus- tum adhuc ignotaperduceretur, simul
culum signas ? See De Spect. c.
34,
ipsum cognovit esse, quem de lon-
n. I.
ginquo prospexerat, non sustinuit
Ch. IV.
*
Apostolum differo.
I dextera colluctationem nec osculi con-
put the apostle aside for the present. gressionem nec salutationis commu-
The custom came first ; S. Paul nicationem, sed confessa quod sense-
sanctioned and explained it in i Cor, rat, id est spiritu nuptam, negavit
xl.
5.
virginem velata ibidem.

aut causce... I have altered the

^
in ipsa quoque... *Iook in vain
punctuation, which is usnally thus
:
for a law in the case of Susanna, cr
non potuit, aut caus<B..fecerit. Te- in that of any individual.'
62
124.
TERTULLIANI LIBER
CAP. IV. reperio, sequitur ut traditio consuetudini morem
hunc dederit, habiturum quandoque apostoli auc-
toritatem ex interpretatione rationis^ His igitur
exemplis renuntiatum erit, posse etiam non scrip-
tam traditionem in observatione defendi, confir-
matam consuetudine, idonea teste probatae tunc
traditionis ex perseverantia observationis^ Con-
suetudo autem etiam in civilibus rebus pro lege
suscipitur, cum deficit lex, nec difFert Scriptura an
ratione consistat, quando et legem ratio commen-
det. Porro si ratione lex constat, lex erit omne
jam quod ratione constiterit a quocumque produc-
tum^. An non putas omni fideli licere concipere
et constituere, duntaxat quod Deo congruat, quod
disciplinse conducat, quod saluti proficiat, dicente
Luc. xu. 57. Domino, Cur autem uon et a vobis ipsis quod jus-
tum judicatis ? Ut non de judicio tantum, sed de
omni sententia rerum examinandarum dicit et
Phii. iii. 15. apostolus, Siquid ignoratis, Deus vobis revelabit,
solitus et ipse consilium subministrare,
cum prse-
1 cor. vii. 25
ceptum Domini non habebat, et dicere a semetipso,
2 Cor. viii. 8.
*
habiturum quandoque... 'Tra- tinuedobservance. runc, at the time
dition first established as an usage of its having passed into a custom.
this custom, which v\ras in after times
^
si ratione... Even a lawr
owes
to have its authority set forth by an its obligation to the fact that it
apostle, by vi^ay of an interpretation is the enunciation of a principle.
of the principle upon which it had Therefore any maxim which rests
been grounded. Tertull. refers to upon a principle, whoever may have
the argument of S. Paul in i Cor. laid it down, will have the force of
xi. 315-
law.

confirmatam consuetudine. An
^
sed et ipse. These words are
unwritten tradition may find its de- omitted by Oehler, on the ground
fence in the very fact of its observ- that the lacuna in the Cod. Ag. is
ance, seeing that it has been con- not sufficient to admit of all the
firmed by usage, which is a compe- words a semetipso, sed et ipse. The
tent witness that the tradition has omission is not essential to the sense
by that time been sanctioned by con- of the passage, and as the other
DE COBONA MILITIS. 125
sed et ipse'^ Spiritum Dei habens deductorem omnis cap. iv.
veritatis. Itaque consilium eius divini iam prse- 1 cor. vii. 4o.
cepti instar obtinuit de rationis divinse patrocinio.
Hanc^ nunc expostula, salvo traditionis respectu,
quocumque traditore censetur, nec auctorem re-
spicias, sed auctoritatem, et imprimis consuetudi-
nis ipsius, quae propterea colenda est, ne non sit
rationis interpres^ ut, si et hanc Deus dederit,
tunc discas^" non an observanda sit tibi consuetudo,
sed cur".
Major eiScitur ratio Christianarum observa-
cap v.
tionum, cum illas etiam natura defendit, quse prima
to wear
^ ^
crowns on the
omnium disciplina est. Ideoque hsec prima
prse-
S.'"
'*
scribit coronam capiti non convenire. Puto autem
naturae Deus noster est, qui figuravit hominem et
fructibus rerum appetendis, judicandis, consequen-
dis, certos in eo sensus ordinavit per propria mem-
brorum quodammodo organa. Auditum in auribus
fodit, visum in oculis accendit, gustum in ore con-
clusit, odoratum in naribus ventilavit, contactum
in manibus sestimavit^ Per hsec exterioris hominis
MSS. and Edd. retain them, I have arriveatthis(the reasonof thething)
left them in the text. also, you may then learn, not whe-
^
Hanc, sc. rationem. Ratio is ther any usage ought to be observed,
*the reason of the thing,' the princi- but why.'
ple upon which an usage rests.
"
sed cur. The reading of the
Hanc expostula, ' demand the reason text is a happyemendation of Oehler.
of the thing,' 'strive to discover the The common reading was an non
principle of a particular usage.'
observanda sit. Sed cur. Sed begin-
^
propterea colenda... Usage *is ning a fresh chapter. Rig. read non
therefore to be regarded lest (failing an, from Cod. Ag., and made the
usage) there cease to be any inter- chapter end at disciplina est ; read-
preter of reason.' The ratio deve- ing the sentence thus, non an obser-
lopes itself in usage, so that usage vanda sit, sed cur mqjor
efficitur
is an interpres rationis.
disciplina est. Gangn. and Pamel.
'"
uf, si et hanc...
'
in order that read exigitur, but the rest
efficitur.
if God shall have granted you to Ch. V.
'
ffs/imart<, ' set the cri-
126 TERTULLIANI LIBER
CAP. v. ministeria interiori homini administrantia fructus
munerum divinorum ad animam dedueuntur a sen-
sibus^ Quis igitur fructus ex floribus? Sub-
stantia enim propria, certe prsecipua, coronarum
flores agri. Aut odor, inquis, aut color, aut pariter
utrumque. Qui erunt sensus coloris, odoris ?
visus, opinor, et odoratus. Istos sensus quse mem-
bra sortita sunt ? oculi, nisi fallor, et nares. Utere
itaque floribus visu et odoratu, quorum sensuum
fructus est, utere per oculos et nares, quorum sen-
suum membra sunt^. Substantia tibi a Deo tradita
est, habitus a sseculo. Quamquam nec habitus
terion of touch in the hands.' Cod.
Ag. and two other MSS. read exti-
mavit. Rig. (foUowed by Oehl.)
adopts this reading, explaining ex-
timare,
*
to place in the extremities,'
from extimus, i. e. extremus. Rig.
cites from De Cult. Fcem. ii.
9,
in
extimatione temporum, but there the
Cod. Ag. has existimatione
;
the two
MSS. which have extimavit here,
haye there extimationem, and the
rest CBstimationem. Ducange (in v.
extimare) tells us that in ecclesiasti-
cal WTiters extimare is used for exis-
iimare, or for cestimare. This seems
to me conclusive against Rigalfs
new interpretation of extimare, and
in favour of the reading of the text,
although iBstimavit seems a poor ex-
pression atterjbdit, accendit, etc.
*
Per h(BC... Rig. follows the
Cod. Ag. and reads, Per hcee exte-
rioris hominis administrantia mune-
rum divinorum ah anima deducuntur
adsensus.
'
Tertulliani sententia est
:
per haec organa, aurium scilicet, oris,
oculorum, narium ac denique manu-
um, qua3 omnia exteriori hominj, id
est, corpori adfamulantur etadminis-
trant, rerum naturalium, quse sunt
aDeo hominum gratia conditse, ad-
sensum sive approbationem ab anima
deduci. Nempe anima est quse au-
dit, anima est quae videt, anima est
quae sentit. Ab anima deducitur
vis illa audiendi, videndi, sentiendi.
Itaque animae sentienti recte adsen-
tire dicuntur aures, oculi, manus,
per quae anima audit, videt, tangit.'
RiG. This is, as Oeliler remarks,
an instance of Rigalfs excessive re-
gard to the Cod. Ag. The reading
in the text is easy and intelligible.
ministeria, 'the organs of sense.'
Oehl. quotes Ad Natt. 1. 18 : linguam
suam, totum eradicatcE confessionis
ministerium, A sensibus diro, not
(as Oehl.) utto twj/ al^TdtjtTewi'.
Sensus,
'
the physical sensations,' aa
visus, odoratus, etc.
'
Through the
instrumentality of the organs of
sense, which, being the ministers of
the outward man, minister besides
to the inner man, the enjoyment of
the gifts of God are transmitted from
the senses to the soul.'
^
Utere itaque... This is pre-
cisely the argument used by the
DE CORONA MILITIS. 127
extraordinarius ordinario usui obstrepit*. Hoe sint CAP. v.
tibi flores, et inserti et innexi et in filo et in
scirpo^, quod liberi, quod soluti, spectaculi scilicet
et spiraculi res. Coronam, si forte^ fascem'^ ex-
istimas florum per seriem comprehensorum, ut
plures semel portes, ut omnibus pariter utaris. Jam
vero et in sinum conde, si tanta munditia est ; in
lectulum sparge, si tanta mollitia est ; in poculum
crede^, si tanta innocentia est^. Tot modis fruere,
quot et sentis. Ceterum in capite quis sapor
floris, quis coronsB sensus, nisi vinculi tantum, quia
neque color cernitur, neque odor ducitur, nec
heathen philosopher Nigrinus, in
Lucian, who calls such perversions
ffoXoi/ficTjuos T<Zvi]hov<ov. Luc. NigF.
C. 33:
oiiToi ^jj Kal auTos yVtaTo
Ttiiv <rT6(pavovfievoi)v, oTt /i>j laairi.
Tov crT(pdvov Tov TOTTOv. cl ydp
TOlf ecpi),
TJj
irvo^ Twv tiov Te Kal
poSwv
X"
'/"'"'<'"'> vird Ty pivl p.d-
XiffTa
expfjv aiiTovi trTecpeardaL,
nrap' avTrjv (us oloi/ t tj/V dva-
iri/oijV, iv' wi irXeLtrTov dveairwv t;s
j'5oj;^s. Comp. Minuc. Fel. c.
38
:
Sane quod caput non coronamus,
ignoscite. Auram honifloris naribus
ducere, non occipitio capillisve sole-
mus haurire. Apolog. c.
43
: Non
emo capiti coronam. Quid tua in-
terest, emptis nihilominus
floribus
guomodo utar ? Puto graiius liberis
et solutis et undique vagis. Sed etsi
in coronam coaciis, nos coronam
naribus novimus ; viderint qui per
capillum odorantur.
*
habitus extraordinarius...
The
arrangement which is ont of the
order of nature (and invented by
the world) does not necessarily in-
terfere with theuse which is accord-
ing to the order of nature (and was
given by God).
*
etinsertietinnexi... Plin.N.H.
XXI. I : mixturarum varietaii, sive
altemi atque multiplices inter se nec-
tantur, sive privatis generum
funi-
culis in orbem, in obliquum, in amhi-
tum.
^
si
forte, el tvxoi,
'
it may be.'
Comp. below, c. 8. Ad Martyr. c. 3
:
Quo vos, henedicti de earcere in cus~
todiarium, siforte, translatos existi-
metis. Prudent. Adv. Sym. i. 640
:
limoque madentes Excolere aureolis,
si forte, ligonibus ulvas. Oehl.
quotes other instances.
"^
fascem, Cic. Tusc Disp. iii.
jSffasciculum ad nares movebis,
^
inpoculum crede,
*
commit them
to the cup.' Oehl. quotes Virg. G.
II.
333
: Inque novos soles audent se
germina tuto credere, For the cus-
tom of putting flowers in wine, see
Luc. Nigr. c. 31 : Koi Tdv olvov ev
Tois <rv/xTroatoii fieTa KpoKoov tc
Kal dpw/xdTwv e/cxeovTas, tous
fie-
<rov xeifxtavoi ifi.in.fjLTrXafxevovi p6-
6wv.
^
si tania innoceniia est,
'
if they
are so innocuous.'
128 TERTULLIANI LIBER
CAP. V. teneritas commendatur ? Tam contra naturam est
florem capite sectari, quam cibum aure, quam
sonum nare. Omne autem quod contra naturam
est, monstri meretur notam penes omnes, penes nos
vero etiam elogium sacrilegii in Deum naturae
dominum et auctorem.
CAP. VI. Quaerens igitur Dei legem habes communem
GodS^^rit- istam in publico mundi, in naturalibus tabulis, ad
ten in nature,
turehM be^^en
^^^^
ct Apostolus solct provocarc, ut cum in vela-
th^cTv^rsary. minc feminsB. Nec natura vos, inquit, docet ? ut
1 Cor. xi. 14.
'
~L
'
cum ad Romanos natura facere dicens nationes ea
Rom. ii. u. quse sunt legis, et legem naturalem suggerit et
naturam legalem. Sed et in primo epistolae^ na-
turalem usum conditionis in non naturalem mascu-
Rom. i. 26, 2T. los ct fcminas inter se demutasse affirmans ex re-
tributione erroris in vicem pcense, utique naturalibus^
patrocinatur. Ipsum Deum secundum naturam
prius novimus, scilicet Deum^ appellantes deorum,
Ch, VI. ^ in pritno epistolcB, De Spect. c. a.
Below, c. 8.
Cod. Ag.^..., epistolcB ; one or two
*
succidisse. *h. e. succubuisse.
"SISS. priore epistolcE
;
therestjori- Apolog. c.
37
: conditioni sux suc-
ore epistola. B,hea. primore epistola. cidunt. De Kesurr. Carn. c.
55:
Oehl. from conject. primo epistolcE,
sed non alia genua lapidationi succi-
*
naturalibus, 'thelawof nature.'
derant, Ibid. c. 6a:
utique nec ulli
Oehl. adopts this reading from the simili necessitati succidendo corpo-
Cod. Ag, For naturali usui, which ralis conditionis. De Anima, c.
43
:
is the reading of the other MSS. and nunquam succidere quieti. Quod ad
Edd., Oehl. quotes Apolog. c. 1: rem. Cf. Adv. Hermog. c. 11 : Cum
Quid hoc mali est, quod naturalia revelatiofiliorum dei redemerit con-
mali non habet ? ibid. c. 30 : quod ditionem a malo utique vanitati sub-
et monstris et portentis naturalium jectam, cum, restituta innocentia et
forma turbatur.
integritate conditionis, pecora con-
*
scilicet deum. Cod. Ag., Rhen. dixerint bestiis etparvuli deserpenti-
andMa.gl\ah.sed deum. Oehl.shews bus luserint.' Oehl. Corap, below,
by instances that the particles sed c. 8 : corruptelam conditionis qua
and *ct7ice< were frequentlj confased subjecta est vanitati. See note in
in MSS.
Oxf. Trans.
*
Dei (emulus..,corrupit.
Comp.
^
scientia autem deficiunt, ' de6-
DE COBONA MILITIS. 129
bonum prsesumentes et judicem invocantes. Quaeris, cap. vi.
an conditioni ejus fruendse natura nobis debeat
prseire, ne illa rapiamur qua Dei semulus universam
conditionem certis usibus homini mancipatam cum
ipso homine corrupit*, unde eam et apostolus invi-
tam ait vanitati succidisse^ vanis primum usibus,
Rom. vm. 20.
tum turpibus et injustis et impiis subversam ? Sic
itaque et circa voluptates spectaculorum infamata
conditio est ab iis qui natura quidem omnia Dei
sentiunt ex quibus spectacula instruuntur, scientia
autem deficiunt^ illud quoque intelligere omnia esse
a diabolo mutata. Sed et huic materise propter
suaviludios'^ nostros Grseco quoque stilo^ satis-
fecimus.
Proinde coronarii^ isti agnoscant interim naturse cap. vii.
, .
, ,
. j
o

Not only the
auctoritatem commums sapientiae^ nomine, quaiawofnature,
but the law of
homines, et
proprise religionis pignora^, qua Deum
^bw^'"^'
crowns, be-
cause the
ciunt intellegere ; hoc est, non intel- as repetitions of the last syllable originofthem
ligunt ; deficiunt scientia qua intel- of Proinde. Coronarii, those who '
"
"'^
ligant.' RiG.
espouse the cause of crowns. Coro-
"^
suaviludios. Comp. de Spect. nariaisusedfor 'amaker of crowns.'
c. ao.
Plin. N. Hist. xxi.
3,
GlycercB corO'
^
GrcBco quoque stilo. AUuding narite.
to some treatise in Greelc now lost.
*
Sapienti<z. So Cod. Ag., Rig.
Khen., because the De SpectacuUs and Oehl., Rhen., Vienn., Leid. and
exists in Latin, conjectured preco- Flor. patientia; Gangn., Gel. and
quo stilo, 'with an inexperienced
Ya.m. parentis.
pen.' But that Tertull. wrote trea-
^
proprice religionis pignora, 'the
tises on the same subject in Greek
obligations which arise from our
and Latin is proved by De Virg. Vel.
own religion.' Tertullian appeals to
c. I : Latine quoque ostendam.
the light of nature as discoverable,
Ch. VII.
*
coronarii. So in Cod. to all men, but more clearly to
Ag.
Ga,ngn. dedecorati; butinmar- those who are of the household of
gin coronarii; and this is adopted God, before he proceeds to the posi-
by Gel. and Pamel. Leid., Vienn. tive
injunctions. Comp. De Spec.
and Flor. dedecorari. OehL sus- c.
2,
(where is the same train of
pectsthat coronati may be the true
thoughtastothepurposeandcorrup-
reading, and accounts for the dede tion of creation): Sedquianonpeni.
Q^5
180 TERTULLIANI LIBER
CAP. VII.
naturse de proximo* colentes, atque ita velut ex
abundanti ceteras quoque rationes dispiciant quai
nostro privatim capiti^ coronamentis et quidem
omnibus interdicunt
^.
Nam et urgemur a commu-
nione naturalis disciplinae converti ad proprietatem
Christianse totam jam defendendam per ceteras
quoque species coronarum, quse aliis usibus pro-
spectaB videntur, ut aliis substantiis structse, ne, quia
non ex floribus constant, quorum usum natura sig-
navit, ut ipsa hsec laurea militaris, non credantur
admittere sectse interdictionem, quia evaserint na-
turaj prsescriptionem. Video igitur et curiosius et
plenius agendum ab originibus usque ad profectus et
excessus rei. Litterse ad hoc sseculares necessarise.
De suis enim instrumentis ssecularia probari necesse
est. Quantulas'^ attigi, credo sufficient. Si fuit
aliqua Pandora, quam primam feminarum memorat
tus Deum norunt...de longinquo, non the assurances of their own religion
;
de proximo, neeesse est ignorent, etc. and then let them, over and above,
Then in c.
3
: Hac conscientia in- examine the other grounds also,
structi adversus opinionem ethnico- which prohibit crowns and indeed
rum convertamur magis ad nostro- all ornament to our heads in par-
rum deiraetatus. ticular.' La Cerda adopts a strange
*
de proximo. AU MSS. except interpretation, making colentes go-
Cod. Ag. proximo. Cod. Ag. de yern homines,propricBreligionispig-
proxime, whence Rig. and Oehl. de nora and Deum, and hence deriving
proximo. This is confirmed by De sanction for the worship of saints
Spect. c.
2,
quoted above. (homines) and relics {religionis pig
-
*
nostro privatim capiti,
*
to the nora), as well as of God.
head of us Christians peculiarly.'
7
Quantulas. 'However slight
For the constr. of interdicunt, see may be the knowledge which I have
De Idol. c.
4,
n. 3. attained, it will, I think, be enough
^
Proinde...interdicunt. 'ThQTC- for my purpose.' Oehler says, that
fore let these crown-lovers own Tertullian here uses quantulas, as
meanwhile, as men, the authority of elsewljere quanti for quot. But
nature by reason of common wis- quanti expresses that the number is
dom, and as the nearest worshippers large, quantuli that it is small
;
ef the God of nature, let them own e.g. De Idol. c. 8 : Domus vero
DE CORONA MILITIS. 131
Hesiodus, hoc primum caput coronatum est a cap. vii.
Charitibus^, cum ab omnibus muneraretur, unde
Pandora. Nobis vero Moyses propheticus, non
poeticus pastor^ principem feminam Evam facilius
Exod. i. i.
pudenda foliis quam tempora floribus incinctam
oen. ui. 7.
describit. Nulla ergo Pandora. Sed et de men-
dacio erubescenda est coronae origo. Jam nunc et
de veritatibus suis. Certe enim ceteros^* fuisse
constat auctores rei vel ilhiminatores. Saturnum
Pherecydes ante omnes refert coronatum, Jovera
Diodorus" post devictos Titanas hoc munere a
ceteris honoratum. Dat et Priapo tsenias idem, et
Ariadnse sertum ex auro et Indicis gemmis, Vul-
cani opus, Liberi munus, postea sidus Junoni vitem
Callimachus
^2
induxit. Ita et Argis signum ejus
palmite redimitum subjecto pedibus corio leonino
insultantem ostentat novercam, de exuviis utriusque
et insultB quardx ! Below, c. 11
:
someconjectnral emendation. Ursin.
Quanta alia inde delicia ! Also c. foUowed by many, including Oehl.
\y. Si norit quantos dcBmonas etiam certos. liig. Grcecos. Hildebr. c-
ostiis diabolus affinxerit.
See De teres. Dodg. retains ceteros. The
Idol. c. 6,
n. 3.
On the subject of origin of crowns was attributed vari-
crowns, Athen. Lib. xv. and Plin.
ously to Pandora, Saturn, Jupiter,
N. H. Lib. XXI. collect various &c. As for Pandora, she (says
stories from aneient writers ; but Tertullian) is a fabulous personage.
Tertullian's account is not taken So that we should be ashamed of
from either of these.
the origin even for its falsehood. No
*
a Charitibus. Hes. Op.
73
: a/x- less should we be ashamed of it for
<bi Sh ol
xaV''''^*
Te Oet f' iroT' its truths. For it is surely clear that
via
Treidoo "Op/izous
XP*"''^'''"*
eOe- the rest of those to whom it is
trav xpot ffM</''
^^
'^^'l"
ye^^Q/oai KaX-
ascribed (excepting Pandora) did ei-
XlKofioi
<TTe<})ov dvdeaiv eiapivoXtTi.
ther originate or confirm the cnstom.

pastor. Hesiod was a shepherd

"
Diodorus. Oehl. refers to
as well as Moses. Comp. Exod. iii. Diod. Sic. iii.
5.
1,
and Hes. Theog.
33,
apva^ iroi-
'*
Callimach.us. Plin. N. H. xxi.
fiaivovd'
'EXiKwvoi vwd "i^adeoio.
3,
menlions Mnasitheus and Calli-
'"
ceteros. So in all MSS. Most machus as having written on the
of the
commentators have adopted medical propertiea of wreaths.
182 TERTULLIANI LIBER
CAP. VII. privigni. Hercules nunc populum capite prsefert,
nunc oleastrum, nunc apium. Habes tragoediam
Cerberi^^ habes Pindarum atque Calliraachum, qui
et Apollinem memorat interfecto Delphyne^* dra-
cone lauream induisse, qua supplicem
'^.
Erant enim
supplices coronati^^ apud veteres. Liberum, eundem
apud J^gyptios Osirin'^, Harpocration industria
hederatum^^ argumentatur, quod hederse natura sit
cerebrum ab heluco^^ defensare. Sed et alias Li-
berum principem coronse plane laureae, in qua ex
Indis triumphavit, etiam vulgus agnoscit, cum dies
in illum sollemnes Magnam appellat Coronam^*. Si
et Leonis ^Egyptii^^ scripta volvas, prima Isis re-
pertas spicas capite circumtulit, rem magis ventris.
Plura quaerentibus omnia exhibebit prsestantissimus
in hac quoque materia commentator Claudius Sa-
^^
Hdbes tragcediam Cerberi.
These words are omitted in the Cod.
Ag., but found in the rest. If they
are genuine, we must refer them to
the mention of Hercules, tragcediam
Cerberi being
'
the tragic aecount
of Cerberus' defeat.'
'*
Delphyne. Oehl. quotes from
Suidas, V. Ae\<poi, Ae\<puvt] fj
Ae\<f>ivtj. The laurel was especially
used by priests. Athen. xv.
13,
says that the Carians, in obedience to
an oracle of Apollo, only allow wil-
low crowns to be worn in general
:
Tois ^6 ^epairevova-t ti)v Qedv
{"Hpt)v) eiriTpe\l/ai (popelv tov Kal
vvv eri, SiavepovTa t^s Sd(pvij^
(TTecpavov.
'
qua supplicem. Soph. CEd,
R.
3,
iKTtipioii K\d6oLcriv e^e-
crTepp.evoi, where Brunck interprets
e^euTeppevoi, 'instructi
'
non
'
co-
ronati,' quoting II. a, 14: crTeppaT
6X0)1/
ev yepcrlv eKr]^6\ov 'AiroWw-
i/os. It is howeyer probable that
coronati is the true interpretation.
Athen. xv.
13 : /caTa^eTi/ Ttji/ eav-
Twv Ke(pa\riv tois /c\a5ois.
"
coronati. coronati is a conj.
of Ursin. for the old reading coro-
narii. Ilig. omits from qua suppli-
cem to veteres.
"^
Liberum eundem Osirin.
Diod, Sic. I.
13,
says that Osiris was
a king of Egypt, husband of Isis,
the inventor of agriculture, and was
the same as Bacchus, being called
Dionysus because he was the son of
Jupiter (Aios), born at Nysa.
'
hederatum. *Plin. N. H. xvi.
4
: feruntque primum omnium Libe-
rum Patrem imposuisse capiti suo
ex hedera.' Oehl.
'
AeZwco. Apul. Apol. c.
59
: Cras-
sus ipse ubi gentium est ? An Alex-
andriam ttedio domus remeavit ? an
DE CORONA MILITIS. lS3
turninus. Nam est illius de coronis liber et ori-
cap. vii.
gines et causas et species et soUemnitates earum
ita edisserens, ut nuUam gratiam floris, nuUam
Isetitiam frondis, nullum cespitem aut palmitem noii
alicujus capiti invenias consecratum : quo satis in-
struamur, quam alienum judicare debeamus coro-
nati capitis institutionem ab eis prolatam et in
eorum deinceps honorem dispensatam, quos ssecu-
lum deos credidit. Si enim meudacium divinitatis
diabolus operatur in hac etiam specie, a primordio
joh. vui. u.
mendax, sine dubio et eos ipse prospexerat^^ in
quibus mendacium divinitatis ageretur. Quale
igitur habendum est apud homines Dei veri quod a
candidatis diaboli^^ introductum et ipsis a primordio
dicatura est, quodque jam tunc idololatrise initia-
batur ab idolis et in idolis^ adhuc vivis ? non quasi
parietes suas detergit ? an, quod ve- a Domino avocarent et suo honori
riusest,excrapulahelucoattentatur? obligarent, ^usmodi quoque artium
Athen. xv.
17 : aXyijVas ydp tis ingenia inspirasse.
Ke<pa\iiv, ms <^j)(ni/ 'AuSpeai, elxa
^^
quod a candidatis diaboli, So
irtetras kuI Kou^^icrSeis, eujoe Ke(pa- allthe MSS. except Cod. Ag., which
\a\yia9 Seo-fxdv (pdpfxaKov. TouTtti has quod agentibus ...latis didboli.
ovv poijdnnaTi irpd^ tous TroToiii Hence Oehl. ^quod a gentibus candi-
XP<op.evoi,
Tois jrapaTrtTTToucri Ttiv datis. Hildehr. quod agentibus can-
Kec^aXtjV eSeafxevov, Kal e-n-l tov didatis, which, if the Cod. Ag. is to
Kia-aivov (TTe<pavov }\6oi/.
be preferred to all. the rest, is the
^
Magnam appellat coronam. best. Comp. ageretur. But the
We have no other information as to other reading is equally intelligible
this name. It was probably derived and has more authority. Tertull.
from the throng of worshippers,
calls Jupiter and the rest candidatis
*i
Leonis ^gyptii. Arnob. iv.p. diaboli, because they were when
147,
PellcBo Leonte. He is mentioned living candidates as it were for the
by roany others, cited by Oehl.
honor of divinity to be hereafter con-
,
'* prospexerat, Comp.De Spect. ferred upon them by the devil.
c. 10: Immo quod ad artes pertinet,
^*
in idolis. Cod. Ag., Leid.,
altiu.s prascripsisse debemus, dcemo- Flor. and Rhen. in idolis. Gel.
nas ab initio prospicientes sibi inter and Pamel. id idolis. Vienn. ido-
cetera idololatriie etiam spectaculo' lis, and so Rig. Crown-wearing
rum inquinamenta, quibus homines was commenced by idols
(because
134 TERTULLIANI LIBER
CAP. VII. aliquid sit idolum,
sed quoniam quse idolis alii
1 cor. X. 19. faciunt ad dsemonas pertinent. Porro si quae alii
idolis faciunt ad daemonas pertinent, quanto magis
quod ipsa sibi idola fecerunt eum adviverent ?
Ipsi scilicet sibi procuraverant dsemones per eos in
quibus esurierant ante quod procuraverant^^.
Tene interim hanc fidem^, dum incursum quses-
tionis^ excutio. Jam enim audio dici et alia multa
ab eis prolata quos saeculum deos credidit, tamen
et in nostris hodie usibus et in pristinorum sanc-
torum et in Dei rebus et in ipso Christo depre-
hendi, non alias scilicet homine functo, quam per
communia ista instrumenta exhibitionis humanse^.
Plane ita sit, nec antiquius adhuc in originem dis-
ceptabo*. Primus litteras Mercurius enarraverit^:
necessarias confitebor et commerciis rerum et nos-
tris erga Deum studiis. Sed etsi nervos idem in
sonum strinxit, non negabo et hoc ingenium cum
CAP.VIII.
In the use of
thlngs com-
mon to all we
must make a
difterence.
What is ne-
cessary to life
is allowable.
For tho rest
we must have
a Scripture
precedent.
it was inrented by [Jupiter and the
like), and in idols (because it was
devised by daemons acting and dwell-
ing in these persons), while still liv-
ing. So in quibus esurierant.
2*
Jpsi scilicet... TertuU. shews
why quod ipsa sibi idola fecerunt
especially belongs to dasmons. In
truth (says he) the dsemons had
themselves provided these honors
for themselves, by means of those
in whom they had first thirsted for
that which they had provided. esu-
rire,
'
to desire eagerly,' (as in Eng.
'
thirst for
').
Rig. quotes Scorp. i.
in carcere martyria esuriunt.
Ch. VIII.
'
hancfidem. The
faith which forbids crowns on the
authority of tradition.
*
incursum qucestionis, sc. inter-
currentem quaestionem. Aqnestion
which intervenes.
^
exhibitionis... See De Idol. c.
6,
n,
a.
*
nec antiquius adhuc... Dodgs,
'Norwill I enquireanyfurther back
into the origin of these things.'
Tert. hints that the things alluded
to were in reality of earlier date, but
shews that even allowing this not to
be so, they still stand on a different
footing to crowns.
*
enarraverif. Cod. Ag. foUow-
ed by Oehl. enarravit, and below
exploravit. But observe molita sit,
and comp. aboveyecerjf nnAfuerit.
^
vestietur. The weaving of
dresses was said to be the invention
of Minerva.
^
propria Osiridis vesfe, Herod.
DE CORONA MILITIS. 135
sanctis fecisse et Deo ministrasse, audiens David.
cap.viii.
Primus medelas ^sculapius exploraverit :
meminit
et Esaias, Ezechise languenti aliquid
medicinale 2
Reg. xx. 7.
mandasse. Scit et Paulus stomacho vinum modi- 1
Tim. v. 23.
cum prodesse. Sed et Minerva prima molita sit
navem : videbo navigantem Jonam et apostolos.
Plus est, quod et Christus vestietur^ ;
habebit etiam
poenulam Paulus. Si et uniuscujusque supellectilis 2 Tim. iv. 13.
et singulorum vasorum aliquem ex diis saeculi auc-
torem nominaris, agnoscam necesse est et recum-
bentem in lectulo Christum, et cum pelvem disci- joh. xiii. 23.
^
Joh. xiii. 4, 5.
pulorum pedibus ofFert, et cum aquam ex urceo
ingerit, et cum linteo circumstringitur, propria
Osiridis veste'^. Hujusmodi qusestioni sic ubique
respondeo, admittens quidem utensilium commu-
nionem, sed provocans eam ad rationalium et irra-
tionalium distinctionem, quia passivitas^ fallit ob-
II.
37,
andii.Si.
Lucan.Phars.ix. miscuonsness,' the Tagueness which
157
: Et tectum lino spargam per mixes things together at random
vulgus Osirin. Apul. Apol. c. 56: Sed without regard to order and distinc-
enimmundissimalini seges, inter op- tion. There are two adj. of differ-
timas fruges
terra exorta, non modo ent origin and meaning, 1 passivus
indutui et amictui JEgyptiorum sa- {rom patior. Arnob. 11.
p. 6^
: ani-
cerdotibus, sed opertui quoque rebus maspassivas esse et interibiles. He-
sacris usurpatur.
Plutarch de Isid. rald. quotes Lactant. D. I. vii. ao:
et
Osirid. gives the same reason as patibilis igitur non est, sc. anima.
Apuleius.
Creuzer.inHerod, II. 81, %
passivus irova pando. Du Cange
quotes Hieronym. in Catal. Scrip, quotes Salvian De Gub. Dei, vii.
:
H. Eccles.
p. 170. F. where he says Quis conjugisfidem reddidit? Immo
of James the apostle, tOos iie jji/ quantum ad passivitatem libidinis
avTvo ela-eXdeTv eli ra ayia Tutv pertinet, quis non cotyugem in nu-
dyiwv eaQrJTi epetv^ ynTj KexpTjfievtp, merum ancillarum redegit ? AIso
dWd Xivfj.
That this was a Jewish Ezech. c. xvi.passiva libido for vaga,
law, seeExod, xxviii.
39,
Lev. vi,
10,
promiscua. Apul. Met. xi.
3:
Ca-
Ezech. xliv. 17,
For theuseof linen pilli passive dispersi. And S. Aug,
inEgypt, see Gen. xli.
42,
Prov. vii. adv, Adeimant, c. 34:
Sihocideo
16,
dictum est, ut non servetur panis in
^
passivitas, 'vagueness,' 'pro- crastinum, magis hoc implent vagi
136 TERTULLIANI LIBER
CAP.VIII.
Rom. viii. 20.
CAP. IX.
But crowns
vvcre iiever
used by pa^
triarch, pro-
phets, priests,
or apostles
;
and the
crown of
Christ was a
crown of
thoms, and
this uscd in
mockery by
heathen sol-
diers.
1 Cor. iii. 17.
Matt. V. 14.
Act. ix. 16.
umbrans corruptelam conditionis, qua subjecta est
vanitati^. Dicimus enim ea demum et nostris et
superioribus usibus et Dei rebus et ipsi Christo
competisse quae meras utilitates et certa subsidia
et honesta solatia necessariis necessitatibus vitae
humanae procurant, ut ab ipso Deo inspirata cre-
dantur, priore prospectore et instructore et oblec-
tatore, si forte
'",
hominis sui, quae vero hiinc ordinem
excesserunt, ea non convenire usibus nostris, prse-
sertim quse propterea scilicet nec apud sseculum
nec in Dei rebus nec in conversationibus Christi
recognosci est.
Quis denique patriarches, quis prophetes, quis
Levites aut sacerdos aut archon^ quis vel postea
apostolus aut evangelizator aut episcopus invenitur
coronatus ? Puto nec ipsum Dei templum nec arca
testamenti nec tabernaculum martyrii^ nec altare
nec candelabrum, quibus utique et in prima dedi-
cationis soUemnitate et in secunda restitutionis
gratulatione competisset coronari, si dignum Deo
esset. Atquin si figurse nostrae fuerunt (nos enim
sumus et templa Dei et altaria et luminaria et vasa),
hoc quoque figurate portendebant, homines Dei
Romanorum,quospassivos appellant,
qui annona quotidiana satiato vcntre,
ant donant statim quod restat, aut
projiciunt. Comp. Ad Natt. ii. i
:
Sed passiva et municipalis adoptatio
est. Denique apud philosophos in-
certa quia varia
;
apudpoetas omnia
indigna, quia turpia; apud populos
passiva omnia, quia voluntaria,
Community of use must be limited
by the distinction of what is and
what is not agreeable to reason, ' be-
cause vagueness deludes us by dis-
guising the corruption of creation,
iu respect of its having been made
subject to vanity.'
^
subjectaestvanitati. Seeabove,
C.6.
'"
siforte. See above, c.
5,
n. 6.
Ch. IX.
1
archon. sc,
dpx<ov
T^s a-vvaywyiii, Luke viii.
41.
Joh. iii. I, apxwv tSiv 'lovSalwv,
DE COBONA MILITIS. 137
coronari non oportere. Imagini veritas respondere cap. ix .
debebit. Sed forsitan oppones ipsum Christum
coronatum. Ad hoc breviter interim audies : Sic
et tu coronare, et licitum est. Tamen nec illam
impietatis contumeliosse coronam populus conscivit.
Romanorum militum commentum fuit, ex usu rei Matt xxvu.
29.
ssecularis, quem populus Dei nec publicse unquam
Isetitiae nec ingenitse luxurise nomine admisit, faci-
lius cum tympanis et tibiis et psalteriis revertens Neh.xiL27.
de captivitate Babylonise quam cum coronis et post
cibum et potum exsurgens ad ludendum sine coro-
Exod. xxxu.
nis. Nam neque laetitise descriptio neque luxuriae
denotatio de coronse decore aut dedecore tacuisset.
Adeo et Esaias quoniam inquit^ Cum tympanis et
es- v. 12.
tibiis et psalteriis bibunt vinum, dicturus esset
etiam, Cum coronis, si unquam hic usus fuisset et
in Dei rebus.
Ita cum idcirco proponis deorum saecularium cap. x.
commenta^ etiam apud Deum deprehendi, ut inter
isneeded, be-
^ -^
cause there is
hsec coronam quoque capitis communi usui vindices,
beTween"^^
... ,, .
-111

God's service
ipse tibi lam
prsescribis non habendum in commu-
and idoi-ser-
^ i i
Yicg^ to which
nione usus apud nos quod non inveniatur in rebus
long."*
^^'
Dei. Quid enim tam dignum Deo quam quod
Joh. Tii.
48,
/urj Tts e/c twi/ dpxov-
prcBterit sqq. Ibid, viii. i8 : Unus
Tmv eTriarevvev, t} iK twv ^apt- illinc denique de summo cacumine
aaitov
;
cupressusad nos inquit : Non vestro-
^
arca testamenii... Josh. iii.
3:
rMm, sqq.' Oehl. Others read in
T]!/ KtjStoTov TTJi SiaOi^Krt^, tabema- the fest passage, At nos, inquit, non
culum martyrii. Exod. xl. 31 : Tt)v vestrorum spoliorum cupidine latro-
Ki^wTdv Tov fiapTvpiov, cinamur.
3
in(jrMi7, 'Primum loeum hic ob- Ch. X.
^
commenta. Soallex-
tinet inquit ut apud Apul. Met. vi. cept Cod. Ag., Rig. and Oehl. In
13
: sed contortis superciliis subri- c. vii. Tertull. has shewn crowns to
dens amarum sic inquit ; Nec me be the inventions of the false gods.
138 TERTULLIANI LIBER
CAP. X.
indignum idolo^? Quid autem tam dignum idolo
quam quod et mortuo? Nam et mortuorum^ est
ita coronari, vel quoniam"* et ipsa idola statim fiunt
et habitu^ et cultu consecrationis, quas apud nos
secunda idololatria^ est. Igitur qui sensu careant,
illorum erit proinde'^ uti ea re, cujus sensu careant,
atque si abuti ea vellent, si sensu non carerent.
NuUa vero distantia^ est abutendi, cum veritas
^
dignum Deo ...indignum idolo.
So all the MSS. including Cod. Ag.,
except that the in of indignum is
effaced. Rig. and Oehl. adopt a
conject. of Ursin., indignum Deo...
dignum idolo. This is unnecessary.
Tertull. has said that in order to
have a right to use in common with
the heathen a thing that has been
connected with their false worship,
we must find some instance of its
use in the divine economy. And
why so? Because the two services
differ so widely. 'For what is so
fit for God as that which is unfit
for an idol ? "What, on the contrary,
so fit for an idol as that which is fit
for the dead also
?'
^
etmortuorum. Minuc. F. c. i
a
:
Coronas etiam sepulcris denegatis.
Ibid. c. 38: Nec mortuos coronamus.
Ego vos in hoc magis miror, quem-
admodum tribuatis exanimi aut non
sentienti facem, aut[non sentienti co-
ronam. Plin. N. H. xxi.
3
: Quis
ergo honos ? Ut ipsi mortuo paren-
tibusque ejus dum intus positus esset
forisveferretur, sinefraude esset im-
posita. La Cerda quotes Clem. Al.
Paed. II. 8 : Kal tous veKpov^ Kaxa-
a-Tefpavovffiv. Eurip. Tro. 1143 :
7reTr\ot<rii/ oJs irepiaTeiXrii veKpov
^Te<f>dvoLV d'. In after times the
Christians decorated corpses with
flowers. Prud. Cathem. X. 170:
Nos
tecta fovebimus ossa Violis etfronde
frequente.
*
vel quoniam. vel is omitted by
Cod. Ag. and Rig.
'
For ao to be
crowned is proper to the dead as
well as to idols [and so according
to the previous proposition is emi-
nently fit for idols], or is customary
in the case of the dead, because they
also are made idols by the form and
service of consecration, which is
with us a second kind of idolatry.'
*
hdbitu. Dodgs. 'dress.' La
Cerda,
'
modo, ratione, forma.' On
Consecratio, see De Idol. c.
15,
n. 8.
^
secunda idololatria. The first
kind of idolatry is the worship of
idols possessed by demons, the se-
cond the worship of dead men made
idols by the act of consecration.
Comp. De Spect. c. 13: Non quod
idolum sit aliquid, apostolus ait, sed
quod qucB faeiunt dcemoniisfaciunf,
consistentibus scilicet in consecra-
tionibus idolorum sive mortuorum
sive, ut putant, deorum. Propterea
igitur, quoniam utraque species ido-
lorum conditionis unius est, dum
mortui et dei unum sunt, utraque
idololatria abstinemus.
^
proinde for perinde. See De
Spect. c. a, n. 10. Cod. Ag., Rig.
and Oehl. perinde. So De Cult.
Fcem. II.
9,
init. Cod. Ag. perinde,
where the rest proinde. This sen-
tence is variously read, Cod. Ag.,
Rig. and Oehl. as in text, except
DE CORONA MILITIS. 139
cessat utendi. Cessante natura sentiendi, qua vult^ cap. x.
quis abutatur, cum non habeat qua utatur ? Nobis
autem abuti'*' apud apostolum non licet, facilius^^
non uti docentem, nisi quod nec abutuntur qui
1cor.va.31.
nihil sentiunt. Sed vacat totum ct est ipsum quo-
que opus mortuum, quantum in idolis, vivum plane,
quantum in daemoniis^^^ ad quae pertinet superstitio.
qui careant sensu, and perinde for
qui sensu careant and proinde. Cod.
Ag. abuti eo vellent. Rig. and Oehl.
dbuti ea vellent, the rest ahuti vellent.
For cujus sensu careant atque, Cod.
Ag. cujus careant sensu atque. Rhen.
cujus sensu carent atque. Gangn.,
Gel. and Pam. cujus sensu carerent
(Bque, si dbuti vellent, si sensu non
carerent. Tertullian is refemng to
the abuse of flowers in wearing them
upon the head, as above, c.
5.
But
since idols and the dead cannot
smell them, Tertull. will not call
such a custom an abuse, because
there is no reality of use; but it is
what would be an abuse if they
were sentient. Observe the oppo-
sition between illorum erit uti, and
nobis autem dbuti. 'Therefore to
such as are without sensation, to
them will it belong so to twe that,
whereof they have no sensation, just
as if they would abuse it, if they were
not without sensation.'
^
Nulla vero distantia. There is
no distinction between using and
abusing. Here again there is much
variety of reading. The text is as in
Oehl. The other editions connect
cessanfe natura sentiendi with the
sentence precedingit. Gangn., Gel.
and Pam. quave quis abutatur.
Khen. in marg. ed.
1528,
qua velut
quis. 'But there is no distinction
of dbusing, when the reality of using
fails. Failing the principle of sen-
sation, by aid of which one chooses
to abuse, who can dbuse, when he
has not wherewith to use
?'
^
qua vult, 'h.e. cujus ope et
auxilio vult abuti, h. e. abusum ef-
ficere.' Oehl.
'*
abuti. Gr. KaTaxpvirOai.
Oehl.
compares De Cult. Fcem. 11.
9: Se-
cundum apostolum tamen, qui nos uti
monet mundo isto, quasi non abu-
tamur. La C, overlooking this, is
misled by the Vulg, Qui utuntur
hoc mundo tanguam non utantur.
*
Ait ergo Tertull. : Ita abhorret
Paulus ab ipso nomine abusus, ut
maluerit dicere non usus, ducens hoc
esse facilius potiusque ad docendum.'
La C. Tertull. seems to mean that
the apostle's lesson is rather not to
use, except that it is more fit to
guard the living from abusing, be-
cause to abuse is peculiar to them
;
the dead neither use nor abuse. 'We
may not abuse, as the apostle tells
us, whose lesson is rather not to use,
except that [the living only can
abuse] the non-sentient neither use
nor abuse.^
^^
facilius. 'h. e. aptius, rectius.
Ita supr. cap.
7
: facilius pudenda
foliis quam tempora floribus
incinc-
tam describit. cap.
9
: facilius cum
tympanis et tibiis et psalteriis re-
vertens de captivate Bdbylonica quem
cum coronis-' Oeiii,.
,
>*
Sed vacat... *But the whole
thing is idle, and is even in itself a
140 TERTULLIANI LIBER
CAP, X. Idola nationum, inquit David, argentum et aurum.
P8.CXV.4
Oeulos habent, nec vident, nares, nec odorantur,
manus, nec contrectabunt. Per hsec enim floribus
Ps. cxv. 8. frui est. Quod si tales edicit futuros qui idola
fabricantur, tales jam sunt qui secundum idolorum
Tit. i.i5.
ornatum quid utuntur^'. Omnia munda mundis,
ita et immunda omnia immundis, nihil autem im-
mundius idolis. Ceterum substantise mundae, ut
Dei res, et hac sua conditione communes usui.
Sed et ipsius usus administratio interest. Nam
et ego mihi gallinaceum macto, non minus quam
iEsculapio Socrates^*, et si me odor alicujus loci
ofFenderit, Arabiae aliquid incendo^^ sed non eodem
ritu nec eodem habitu nec eodem apparatu, quo
agitur apud idola. Si enim verbo nudo conditio
1
cor. X. 28.
poUuitur, ut apostolus docet : Si quis autem dixerit.
dead work as concerna the idols,
but truly living as concerns the
demons, to whom the superstition
belongs.'
'^
quid utuntur... The use of the
accus, -with utor and abutor is an
archaism, Lucr, v. 1033: Sentit
enim vim quisque suam, quam possit
abuti.
^*
Socrates. Apolog, c.
46 : Idem
[Soerates] et cum aJiquid de veritate
sapiebat deos negans, ^sculapio ta-
men gallinaceum prosecari jam in
fine
jubebat, credo ob honorem patris
ejus, quia Socratem Apollo sapien-
tissimum omnium cecinit.
i^
Arabi(B aliquid incendo.
'
Cum
de se loquitur etiam vocabulo thuris
uti reformidat. Dixit autem Arabice
aliquid, hoc est thuris aliquid vel
odoris Arabici.' RiG.
**
cum habitu, Cod. Ag. apd
Rig. cum saltitaveris habitu. All
the rest as in text. Saltitaveris
seems quite out of place.
'^
idolis. Cod. Ag. and Rig.
idolo. This would make auctoribus
suis the dat. of the agent, and suis
for ^us ; as De Spect. c.
38,
n. 1.
But idola have been shewn to be
auctores, and quorum plainly refers
to auctoribus, and seems to point
out that auctoribus are idols. Hoc is
usually taken as agreeing with ritu,
'
with this ceremony and dress and
decoration men offer.' It seems ra-
ther to be in the nom. referring to
idolothytum. The argument is this.
What constitutes idolatry is the
ceremony and dress and decoration
with which an act is performed.
For if by a mere word a thing be-
comes an idol offering, and therefore
forbidden, much more when it is
defiled by ceremony, dress and de-
coration. Accordingly a crown is
DE CORONA MILITIS.
I4l
Hoc idolothytum est, non contigeris, multo magis, cap. x.
cum habitu^^ et ritu et apparatu idolothytorura
contaminatur. Ita et corona idolothytum efficitur.
Hoc enim ritu et habitu et apparatu idolis*^ immo-
latur auctoribus suis, quorum eo vel maxime pro-
prius est usus, ne in communionem possit admitti,
quod'^ in Dei rebus non invenitur. Propterea
apostolus inclamat, Fugite idololatriam. Omnem
utique et totam. Kecogita silvam et
quantse lati-
i cor. x. 14.
tant spinse. Nihil dandum idolo, sic nec sumen-
dum ab idolo. Si in idolio^^ recumbere alienum
1 cor. viii. 10.
est a fide, quid in idoli habitu videri ? Quse
communio Christo et Belise ? Et ideo fugite.
2
cor. vi. 15.
Longum enim divortium mandat ab idololatria,
in nuUo proxime agendum. Draco etiam ter-
renus^" de longinquo homines spiritu absorbet.
made an idol-offering. For this of- saera mille. Du Cang. Gloss,
'
Ido-
fering is made by ceremony and lium est locus in qua idolis ira-
dress and decoration to idols who molabatur, Idolothytum sacrificium.
were its inventors. On the use of Idolum res ipsa cui immolatur.'
immolare, see De Spect. c. lo, n, ii.
*"
Draco terrenus.
*
Junius at-
'8
quod. There is no comma que Rigaltius, hic de Satana, ille de
before quod in Rig. or Oehl., and Apocalypseos(cap.xiii.)bestia inter-
Dodgson interprets
*
that nothing pretatur. Sed recte jam Rhenanus
maybeallowedforcommonusewhich aliique ad basilisci fabulam hunc
is not found in the things of God.' locum retulerunt. Isidor, Origg.
But this would require inveniatur. xii.
4,
6: Basilisc^is Grtece, Latine
La C. tells us that quod is a con- interpretatur regulus, eo quod sit
junct. answering to eo, *to whom rex serpentium, adeo ut eum videntes
its use is peculiar, so that it cannot fugiant, quia olfactu suo eos necat.
be admitted to common use, even Nam et hominem, si vel aspiciat, in~
especially on this account, because terimit. Siquidem db ejus aspectu
it is not found in the divine eco- nulla avis volans illassa transit, sed,
nomy.' quamvis sit procul, ejus ore com
'*
idolio. Gr. ev eWwXeit Ka-
husta devoratur. Horus. Apoll. 11.
TaKeinevov. Vulg. Si enim quis vi-
57
: e/celi/o? ydp (sc. PaaiXiaKOi)
derit eum, qui habet scientiam, in toi/s TrXtjcria^owTas tm eavTov (pv-
idolio recumbentem, etc. Prudent.
atJnaTi cpoveCei.' Oeiii..
Apoth. 186 : in idolio recubans inter
142 TERTULLIANI LIBER
CAP.x. Altius Johannes, Filioli, inquit, custodite vos ab
1 joh. V.
21. idolis ! non jam ab idololatria quasi ofRcio, sed
ab idolis, id est ab ipsa effigie eorum. Indignum
enim, ut imago Dei vivi imago idoli et mortui
fias. Usque adhuc proprietatem istius habitus et
ex originis censu^^ et ex superstitionis usu idolis
vindicamus, ex eo prseterea, quod dum in rebus
Dei non refertur, magis magisque illorum deputatur,
in quorum et antiquitatibus et sollemnitatibus et
officiis convenitur. Ipsse denique^^ fores, et ipsse
hostiae et arse, ipsi ministri et sacerdotes eorum
coronantur. Habes omnium collegiorum sacerdo-
talium coronas apud Claudium. Sed et illam in-
terstruximus distinctionem differentium rationalium
et irrationalium eis occurrentem, qui communionem
in omnibus de quorundam exemplorum occasione
defendunt.
Lookthento
Ad hauc itaquc partem causas iam ipsas coro-
the occasions
/ x
weSii^!" is
narias inspici superest, ut, dum ostendimus extra-
causcmiii-
neas, immo et contrarias disciplinse, nullam earum
tary sorvice,

allowable ?
It may not be
entered into, *' ex originis censu, 'from the Leo, Serm.
3,
De Nativ. : *Si cceZe*<f
hapsTuniw
account of its origin.' See De Idol.
militice sacramentum servaveris.
certain con-
c.
4,
n.
4.
3
superduci,
'
to be introduced in
ditions, be
^'
.
f >
continued in.
^^ denique See aoove, c.
3,
n.
3. addition to,' for superinduci. Oehl.
23
quod. So all the MSS. Rig.
quotes Ad Natt. i. 11 : Nec tanttim
from TJrsin. quo possit. Jun. quo
in hoc nomine rei (sc. dicimur) de-
posset. If quo be read, possit is re- sertts communis religionis, sed su-
quired. perductce monstrosce superstitionis.
^*
sicut et quidam, sc. habitus

respondere, 'to enter into an
vindicantur. Comp. De Idol. c. 16. engagement.' Ad Martyr. c.
3
:
Ch. XI.
'
in totum. This phrase Vocati sumus ad militiam Dei vivi,
is common with Tertull. OeU. jam tum cum in sacramenti verba
quotes among other passages, De respondimus.
'Exhort. Cast.c.i,nonnosseintotum.
*
ejerare patrem. La Cerda
Adv. Marc. iv.
13, in totum autem er- quotes Sueton. Calig. c. 15
: De so-
rabant Phariscei. roribus auctorfuit ut omnibus sacra-
'
sacramentum. La Cerda quotes mentis adjiceretur. Neque me liber-
DE COBONA MILITIS. 143
rationis patrocinio fultam probemus, quod^^ posset cap. x,
habitus hujusmodi quoque communioni vindicari,
sicut et quidam24, quorum exempla nobis objec-
tantur. *Etenim ut ipsam causam coronse militaris cap. xi.
aggrediar, puto prius conquirendum, an in totum^
Christianis militia conveniat. Quale est alioquin
de accidentibus retractare, cum a prsecedentibus
culpa sit? Credimusne humanum sacramentum^
divino superduci' licere, et in alium dominum re-
spondere^ post Christum, et ejerare patrem^ et
matrem et omnem proximum, quos et lex honorari Exod. xx. 12.
et post Deum diligi prsecepit, quos et
Evangelium,
solo Christo pluris non faciens, sic quoque^ hono- Matt. x. 37.
ravit? Licebit in gladio conversari, Domino pro-
Matt.xxvi.52.
nuntiante gladio periturum qui gladio fuerit usus ?
Et prselio operabitur filius pacis'^, cui nec litigare
luc. x.
?
conveniet? Et vincula et carcerem et tormenta
et supplicia administrabit^, nec suarum ultor iniu-
Rom. xu. 19.
. ...
IPetiii. 9.
riarum?
Jam et stationes^ aut alii magis faciet
osque meos cariores habebo, quam
^
stationes. 'Moreover will he
Caium et sorores ejus. Arrian. 1.
14:
keep vigils either for another than
TiS 6ew eSet Kal jjuas ofxvveiv opKov Christ, or on tlie Lord's day too,
oiov (TTpaTioSTai Tw Kaiaapi' dW when he does not keep them even
eKeii/os
fiev /xKrdoipopiav
Xafipdvov- for Christ?' Statio, originally *mili-
Te<s 6fi.vuov(Ti TrdvTuiv irpoTifiiia-eiv tary watch.' Hence the vigils of
Ttjv Tov Kaia-apoi <rooTr]piav. the Church, stationes. De Orat. c.
^
sic quoque. *Hoc est, evan-
14
(Oehl.
19): Si statio demilitari
geliuni non minus parentes et om- exemplo nomen accepit {nam et mi-
nem proximum honorari praecepit, litia Dei sumus,) sqq. Stationes
quam lege Mosaica praescriptum fu- were the regular vigils held on the
erat. Etenim lex eos proxime post quarta and sexta feria, (Wednes-
Deum, evangelium proxime post day and Friday) opposed to the ex-
Christum honorare prsBcepit.' Rig. traordinary fasts (jejunia indictiva).
'
filius pacis. Luc. x. 6 : 6 ut^s The fast was not broken till the
elptjvT)^. De Spect. c. 16, n.
7.
ninth hour. Tertull. defends the
^
Ut vincula administrabit. Montanistic fasts, De Jejun. c. 10:
Comp. De IdoL c.
17,
sub fin. Namque stationes nostras, ut indig-
144 TERTULLIANI LIBER
CAP. XI.
quam Christo, axit et dominico die, quando nec
Christo? Et excubabit pro templis, quibus renun-
1 cor. ^iii. 10.
tiavit ? Et coenabit illic, ubi apostolo non placet ?
Et quos interdiu exorcismis^'' fugavit, noctibus de-
joh. xix. 34. fensabit, incumbens super pilum", quo perfossum
latus est Christi ? Vexillum quoque portabit semu-
lum Christi? Et signum^^ postulabit a principe,
qui jam a Deo accepit? Mortuus etiam tuba^^
iThess.lv.
inquietabitur seneatoris^*, qui excitari a tuba angeli
expectat? Et cremabitur ex disciplina castrensi
Christianus, cui cremare^* non licuit, cui Christus
merita ignis indulsit. Quanta alia inde delicta
circumspici possunt castrensium munium transgres-
sioni interpretanda ! Ipsum de castris lucis in
castra tenebrarum nomen deferre transgressionis
est. Plane, si quos militia prseventos lides pos-
nas, quasdam vero et in serum con- There is, however, probably an
stitutas, novitatis nomine incusant, allasion to the sign of the cross.
hoc quoque munus et ex arhitrio esse See De Spect. c.
34,
n. i.
dicentes, et non ultra nonam deti-
'^
The trumpet was used in mi-
nendum, de suo scilicet more. See litary funerals, La Cerda quotes
Oehl. on De Jejun. c.
19,
n. a. On Yirg. JEn. xi.igo, .Itcoeloclamorque
the unlawfulness of observing fasts virum, clangorque tubarum. Valer.
on the Lord's day, see above, c.
3,
Placc. Argon. 111.
347
: Inde, ter
n.
13.
armatos Minyis referentihus orhes,
^"
exorcismis. See De Spect. c.
Concussi tremuere rogi, ter inhorruit
a6,
n. 3.
cether, Luctijicum clangerde tuba.
"
pilum. So Cod. Ag., Rig. and
"
ceneatoris. La Cerda quotes
Oehl. Vienn., Leid., Flor., Rhen.
Ammian. Lib. 16
:
Dato igitur ab
lumbos. Vienn. man. sec. lancea qua.
ceneatorum occentu sollemniter signo
Gangn., Gel. and Pam. luncho. Jun.
ad pugnandum. Oehl. refers to in-
lonche qua. These last seem to be
scriptions mentioning Collegium
conject. Oehl. accounts for the
ceneatorum.
reading, ?uOT6o*andZMncAo,bythe7>i
^^
cremare, sc. thura idolis. On
oi pilum having been absorbed in Christian burial, see De IdoLc.11>
i\\e per of super, and the bos or cho n.
9.
taken from the following quo. In
*
ex militia. Cod. Ag. extra
Job. xix.
34,
\6yxv-
militiam. Rig. prefers ex militia,
'^*
signum, 'the watchword.' interpretingthe sentence thus, 'aut
DE CORONA MILITIS. 145
terior invenit, alia eonditio est, ut illorum, quos CAP. xi.
Johannes admittebat ad lavacrum, ut centurionum luo. sa. 14.
fidelissimorum, quem Christus probat et quem Matt. vih. 10.
Petrus catechizat, dum tamen suscepta fide atque
Act. x. 29.
signata aut deserendum statim sit, ut a multis
actum, aut omnibus modis cavillandum, ne quid
adversus Deum committatur, quas nec ex militia^^
permittuntur, aut novissime perpetiendum pro Deo,
quod seque fides pagana^^ condixit. Nec enim
delictorum impunitatem aut martyriorum immuni-
tatem militia promittit. Nusquam Christianus aliud
est. Unum Evangelium et idem Jesus, negaturus
neb. xiu. s.
omnem negatorem et confessurus omnem confesso-
Matt. x. 32,
rem Dei et salvam facturus animam pro nomine Matt. xvi. 25.
ejus amissam, perditurus autem de contrario adver-
statim deserendam esse militiam,
quod ex militia, id est per militise
leges non licet, aut modis omnibus
cavendum, ne quid adversus Deum
committatur, quod idem ex militiae
Romanae legibus vix liceat, aut ex-
trema quaeque perpetienda pro Deo,
quod omnis Christianus Christo fide
dicta condixit.' Oehl. extra mili-
tiatn,
'
cum nec extra militiam, hoc
est in rebus privatis, permittatur
fidem semel susceptam deserere, aut
cavillari eain et eludere.' Both
refer back qufa permittuntur to <fee-
rendum and cavillandum. TertuII.
means to say that if the converted
soldier remains in the army, he must
either manage to avoid transgress-
ing God's laws, or he must die for
the cause of Christ. The antecedent
of gute is to be sought in ne quid com-
vdttatur, ' provided nevertheless that
when faith has been embraced and
sealed, we must either quit the ser-
TERT.
vice, as many have done, or must
demur in all ways to doing anything
against God's will (which doings
are not allowed on the ground of
military service more than on any
other ground) ; or in the last place,
we must endure for God's sake, what
the faith of citizgn, no less than sol-
dier, has agreed to suffer.'
'7
pagana. paganus opposed to
miles as we oppose
'
citizen' to
'
sol-
dier.' Juv. Sat. xvi.
33
: Citiusfal-
sum producere testem Contra paga-
num possis, quam vera loquentem
Contra fortunam armati. Paganus
was not used for 'heathen' before the
empire became Christian, after which
the name was applied to the remote
and rude countrymen, as opposed to
the more enlightened inhabitants of
towns. Herald. Animadv. in Arnob.
init. Prudent. adv. Symm. i.
449
:
Sint hac barharicis gentilia numina
pagis.
146 TERTULLIANI LIBER
CAP. XI. sus nomen ejus lueri habitam. Apud hunc tam
miles est paganus fidelis, quam paganus est miles
fidelis^^. Non admittit status fidei allegationem
necessitatis. NuUa est necessitas delinquendi, qui-
bus una est necessitas non delinquendi. Nam et
ad sacrificandum et directo negandum necessitate
quis premitur tormentorum sive poenarum'^ tamen
nec illi necessitati disciplina connivet, quia potior
est necessitas timendae negationis et obeundi mar-
tyrii quam evadendse passionis et implendi officii.
Ceterum subvertit totam substantiam sacramenti
causatio ejusmodi, ut etiam voluntariis delictis fibu-
lam laxet^o.
Nam et voluntas poterit necessitas
'^
milesfidelis. Gangn.,Gel.,Pam.
and Rig. miles infidelis. Dodgs.
following Rig. translates :

In his
sight the believer who is no soldier
is as mueh a soldier as the unbe-
liever who is a soldier is no soldier.'
But Cod. Ag., the other MSS., Rhe-
nan. and Oehl. read as in text. 'In
his sight the believing citizen is as
much a soldier, as the believing sol-
dier is a citizen,' i. e. In his sight
there is no difference between sol-
dier and citizen.
'*
Nam et ad sacrificandum. The
argument of necessity may be as well
applied to sacrificing and to direct
apostasy. There is in that case a
constraining necessity of tortures and
punishment. Yet this is overborne
by the eounter necessity of enduring
martyrdom for duty's sake. But the
whole essence of the baptismal vow
is overthrown by an excuse of such
a kind, as to loosen the check even
upon wilful sins.
'"^
fibulam laxet. Oehl. quotes
De Pudic. c. i6 : Hujus boni fibulam
quis illum nesciat invitum relaxasse,
utfomicationi obviam esset ? Senec.
apud Lactant, 1. 16 : Quid ergo est
quare apud poetas salacissimus Ju-
piter desierit liberos tollere ? Utrum
sexagenarius factus est, et illi lex
Papiafibulam imposuit ?
*'
Nam et voluntas...
'
For even
the will may be maintained to be
necessity, since it admits of being
constrained.'
*^
Vel ipse hac. Cod. Ag.,
Rig., Oehl. ipsam, sc. necessitatem,
Tertull. has reluctantly allowed
the possibility of a converted sol-
dier remaining a soldier provided
he Js ready to suffer martyrdom
rather than do an unlawful act, such
as crown-wearing. He insists on
this condition rejecting the plea of
necessity. If there be such neces-
sity, it would only shew that the
calling in which it occurs is abso-
lutely unlawful.
*
I might,' Tertull.
says, *even myself have advanced
these arguments of necessity as a
bar not only to military service, but
to all other occupations which give
occasion to the official use of crowns,
DE CORONA MILITIS. 147
contendi, habens scilicet unde
cogatur^i. Vel ipse CAP. xr,
hsec^^
prsestruxerim et ad ceteras officialium coro-
narum causas, quibus familiarissima ista ducatio^^
necessitatis, cum idcirco aut officia fugienda sunt,
ne delictis incidamus, aut martyria toleranda sunt,
ut officia rumpamus. De prima specie qusestionis,
etiam militiae ipsius illicitse, plura non faciunt^*, ut
secunda reddatur, ne, si omni ope expulero militiam,
frustra jam de corona militari provocarim.
Puta denique licere militiam usque ad causam cap. xii.
coronse^s.
Sed et de corona prius dicam. Laurea
uwsSric?^
ista Apollini vel Libero sacra est, iUi ut deo
"^^^{
telorum, huic ut deo triumphorum. Sic docet
which cases are perfectly familiar
with the sway of necessity, whereas
on accoiint of that very necessity the
consequence follows that we should
either shun office, lest we fall into
sin, or else undergo martyrdom to
break the ties of office.'
^^
ista ducatio. Rig. and Latin.
from conject. ista advocatio. But
Oehl. remarks that ducatio is for
ducatus as ambitio for ambitus. See
De Idol. c. I, n.
3.
Ducatus occurs,
De Pudic. c.
5
: Pompam quamdam
atque suggestum aspicio mcechice,
hinc ducatum idololatHce anteceden-
tis, hinc comitatum homicidii inse-
quentis. 'Ducatob, ductor. Ter-
tull. Adv. Jud. c. 13. S. Aug. lib.
3.
contra Maximum, in Vita S. Fron-
tonis Abbat. cap.
7.
Glossae veteres
Ducator, dyos, irpotjyoufievoi. Du-
CATKix. Apul. lib. I. De Dogm.
Platon. IllcB vero vitiorum duca-
trices iracundia et libido.' DuCanq.
Lex.
2*
faciunt. So all the MSS. and
early Edd. Ursin. conject.
fadam,
wbich has been adopted by Rig.
and Oehl. Cod. Ag. and Rig. ne si.
Vienn., Leyd. nec si. Flor., Rhen.,
Gangn., Gel. and Pamel. Nisi. Oehl.
by conj. Ncb si. The first question
was as to the lawfulness of military
service. The second as to the law-
fulness of crowns. Etiam milititz
ipsius illicita;,
*
h. e. quod etiam ipsa
per se sit illicita militia.' Oehl.

More words on the first head of

inquiry (that of niilitary service
being even in itself unlawful) do not
bring it about, that the second qnea-
tion be answered, lest after I have
with my whole force driven military
service from the field, I shall in vain
have put forth my challenge on the
subject of the military crown.'
Ter-
tull. will not let the
unlawfulness
of the crown depend on the un-
lawfulness of the service, but vdll
proceed to prove that point inde-
pendently.
"
Puta denique...
'Suppose, in
short, that railitary
service is allow-
able up to the point
of its
being
the cause of the military
crown.'
In
order to come
to the point
now at
73
148 TERTULLIANI LIBER
their occa
sions ; whe
ther thcse
occasions bo
tv n n1
2
miUtar.v,
"l*l"l
CAP. XII.
Claudius, quamquam et myrto
^
ait milites redimiri
both in
them-
solere. Veneris enim myrtus, matris Jilneadarum,
selvcs and
^
'
etiam amiculae Martis, per Iliam et Komulos Eo-
Sed ego Venerem non credo ex hac parte
cum Marte Romanam, qua pellicis dolor est^. Cum
et olea militia coronatur, ad Minervam est idolola-
tria, armorum seque deam, sed et paci cum Nep-
tuno initee* ex hac arbore coronatam. In his erit
serti militaris superstitio ubique poUuta et poUuens
omnia. Quse jam polluantur^ et causis. Ecce annua
votorum nuncupatio^ quid videtur? Prima in prin-
cipiis, secunda in Capitoliis. Accipe post loca et
verba : Hunc tibi, Jupiter, bovem cornibus auro
decoratis vovemus esse futurum^. Cujus sententise
issue, Tertnllian snpposes (for the
sake of argnment), that the preli-
'
minary question has been deter-
mined in favour of the lawfulness
of military service.
Ch. XII.
1
Plin. N. H. XV.
38
:
triumphans de Sabinis Postumius
Tuhertus in consulatu (gui primus
omnium ovans ingressus Urbem -est)
quoniam rem leviter sine cruore ges-
serat, myrto Veneris Victricis corona-
ius incessit, optabilemque arborem
etiam hostibus fecit. Hcec postea
ovantiumfuit corona.
*
Romani, 'by his connexion
with Ilia and the Romuli (Bomulus
and Remus) a Roman.'
*
Sed ego Venerem... *But I do
not suppose that Venus as vrell as
Mars was a Roman by virtue of this
connexion, wherein is the resent-
ment occasioned by an intruder.'
*
paci cum Neptuno inita:. Oehl.
refers to Plin. N. H. xvi.
44,
and
others.
*
polluantur. So all the MSS.
except Cod. Ag., which has pollu-
entur. Oehl. follows La Cerda, who
coniect. polluatur. TertuU. is now
proceeding to the discussion of the
occasion of crowns, having first
shewn them to be in themselves su-
perstitious. 'On these.foundations
will rest the superstition of the mili-
tary garland on every side polluted,
and potluting all. Let all moreover
be polluted (i. e. be thought to be
polluted) through the occasions also
on which it is worn.' Tertull. pro-
ceeds to point out the superstition
connected with the occasions of
wearing the garland.

votorum nuncupatio. This was

in the beginning of the year, for the
safety of the emperor. Oehl. refers
to Sueton. Ner. c. 46: Voforum nun-
cupatione magna ordinumjrequentia
vix repertcB Capitolii claves. Comp.
Apolog. c.
a8,
sqq.
7
vovemus esse futurum, Ursin.
DE CORONA MILITIS. 149
vox est ? Utique negationis. Etiamsi tacet illic CAP. xii.
Christianus
ore, coronatus capite respondit. Eadem
laurea in donativi^ dispensatione denuntiatur. Plane
non gratuita idololatria, aliquibus aureis venditans
Christum, ut argenteis Judas. Hoc erit, Non po-
Matt. xxvi.

T-w

15.
testis Deo servire et mammonse, mammonsB manum
^^'^^- ^'-
-^-
tradere et Deo absistere ? Hoc erit, Reddite que
Matt.
xxii. 21.
sunt Csesaris Caesari, et quae Dei Deo, nec hominem
Deo reddere et denarium Caesari auferre^? Tri-
umphi laurea'" foliis struitur, an cadaveribus"?
lemniscis'^ ornatur, an bustis? unguentis'^ deli-
buitur, an lacrimis conjugum et matrum ? fortasse
quorundam
et Christianorum
; et apud barbaros
'*
enim Christus. Qui hanc portaverit in capite
quotes an inscription, quod . sr .
FACSIS . TUNC . TIBI . IN . EADEM .
TERBA . NOMINE . FRATEUM . ARVA-
tlUM . BOVE . AUKATO . VOVIMUS .
ESSE . FDIUBUM.

donativi. See above, c. i.

^
/Toc en7...'Will Ye cannot serve
God and mammon be this, to sur-
render to raammon, and to desert
God? Will Render to Ccesar the
things that are Casars, and to God
the things that are Gods be this,
both not to give up man (which is
God's image) to God, and to take
the denarius (which is aesar'8
image) from Csesar? (i.e. in the
donative).' Comp. De Idol. c.
15
:
Reddite, ait, quce sunt Casaris Ca-
sari, et qucB sunt Dei Deo, id est
imaginem Cusaris Cicsari, quce in
nummo est, et imaginem Dei Deo,
quoE in homiue est.
">
triumphi laurea. La Cerda
quotes Tibull. Eleg. 11.
5, 117 : Ipse
gerens lauros, lauro devinctus agresti.
Miles, lo, magna voce, Triumphe,
canet.
'
an cadaveribus ? In the other
MSS. was found struitur hanc ad-
verbis, which gave rise to many con-
jectures. But the Cod. Ag. restores
the text read an cadaveribus.
"
lemniscis,
'
fiUets binding and
hanging from a crown.' La Cerda
quotes Fest. .'Lemnisci sunt/asciolie
purpurea dependentes ex coronis.
Solebant enim veteres coronasfasciis
laniis ex purpura alUgatas donare.
Hesych. : Xi^fxvlcrKovi, tccs <rTei/as
Taivia^. It appears that these lem-
nisci were afterwards made of gold.
See below, c.
13,
n. 3.
'^
unguentis. La Cerda quotes
Plutarch, Sympos. Lib.
7,
where a
king of the Persians sends to An-
talcidas, p65wv Koi KpoKwv /ue/xiy-
fievov OTecpavov eis /ivpov
pd^l/ai,
On the use of unguents, see Athen.
Lib. XV.
**
apud barbaros. Apolog. c. 1
:
150 TERTULLIANI LIBER
CAP. XII.
causam^^ nonne et ipse*^ pugnavit? Est et alia
militia regiarum familiarum^^. Nam et castrenses^^
appellantur, munificse et ipsae soUemnium Csesarea-
norum^^ Sed et
tu^o
proinde miles ac servus alte-
rius es, et si duorum, Dei et Csesaris, certe tunc
non Caesaris, cum te Deo debes, etiam in commu-
nibus, credo, potiori.
Coronant et publicos ordines laureis publicse
causaeS magistratus vero insuper aureis^, ut Athenis,
ut Romae. Superferuntur etiam illis Hetruscse^.
C. XIII.
magisterial,
triuraphal,
provlncial,
icstal, nup-
tial, gym-
nastic, or
other.
in agriSfin castellis,ininsulis Chris-
tianos.
^^
causam. Tertull. calla the tri-
umphal crown the cause of the hor-
rors of war, because men fought to
gain this honour.
'
et ipse. He who has worn on
his head the cause of all this, may
be considered himself also to have
taken part in the unholj warfare.
Oehl. by conj. et ipsi,
'
has fought
eyen with Christ himself.'
*7
regiarum familiarum,
'
There
is also another military service in
the royal households.' Allusion is
made to the various military officers
intheemperor'scourtincludedunder
the general name of aulici. Among
these officers were Palatini, Corti-
narii, dzsariani, Prcetoriani, Cas^
trenses, Comitatenses, Speculatores,
Stipatores, Protectores, Cohortales,
Ministeriani, Ostensiones, Contiiber~
natus, Domestici.
*"
castrenses. In the old days of
Rome the castrensis corona was the
crown worn by him who first en-
tered the enemy's camp. But under
the empire it belonged to the court-
officers called Castrenses. La Cerda
quotes Vopisc, Tacit. : Paruit pre-
ceptis et voluntati Castrensium ordo
nobilissimus
.
^*
munificm et ipsce...
'
being
themselves also officials in the im-
perial solemnities.' Tertull. calls
the crowns (so necessary in all so-
lemnities) a kind of office-bearers
in the court. Munifici is a proper
term for soldiers who bear certain
offices (munia). Oehl. quotes from
Cod. Theodos. xii. i,
192,
Spon-
tanei hypomnematographi munifici
;
and Isidor. Origg. x. i6(5, Munificus
dictus, vel quia alicui rtiunera dat
multa, vel quia munus suum, id est
officium
quod debet, adimplet. Ob-
serve that Cxsareanorum is the adj.
to sollemnium, and has nothing to
do with the Aulici Casareani.
^"
Sedettu. Oehl. from conj. <mw.
'
Dicit enim: sed etiamsi in hac domus
sacrfB militia militas, non in altera
illa quse cadaveribus et lacrimis sibi
praemia parat,quibus Deum offendat,
tamen et in hac sanctum tuum erga
Deum officium laedere subinde coge-
ris.' But alterius is 'of another,'
i. e. of God. On the use of alter
for alius, see De Spect. c.
14,
n.
4,
proinde, Dodgs. 'henceforth
;'
more
properly forjaertnde. SeeDeSpect.
DE CORONA MILITIS. 151
Hoc vocabulum est coronarum quas gemmis et c. xiii.
foliis ex auro quercinis^ ab Jove insignes ad dedu-
cendas tensas^ cum palmatis togis^ sumunt. Sunt
et provinciales aurese'^, imaginum jam, non virorum,
capita majora^ quaerentes. Sed tui ordines et tui
magistratus et
ipsum curise nomen ecclesia est
Christi. IUius es,
conscriptus in libris vitae. Illic Phu. iv. 3.
purpurse tuse sanguis Domini et clavus latus in
cruce ipsius
;
illic securis ad caudicem jam arboris
Maw. ui. 10
posita ; illic virga ex radice Jesse. Viderint et es. 3d. i.
c. a,
n. 10.
'
But if they of Caesar^s
household are soldiers, you too are
as much a soldier as a servant of
another, and if you are a soldier and
servant of two persons, of God and
Caesar, (as soldiers must necessarily
in a certain sense be), at any rate
you are not a servant of Ctesar on
those occasions, on which your ser-
vice is due to God, a master to be
preferred, I suppose, even in things
indiflferent.'
Ch. XIII.
'
puhlicos ordines...
publicce causce. La Cerda quotes
Xiphil. in Trajan. : CTt 6e kuI trre-
(pdvio ea-ToXicrfj.evov, old ttov Kal
Tijv yepovaiav ypd(pov<ji. Liv. X.
47
: JSodem anno coronati primum
ob res bello bene gestas ludos Ro-
manos speciaverunt.
*
aureis. Plin. N. H. xxi.
4:
Crassus dives, primus argento auro-
quefolia imitatus, ludis suis coronas
dedit. Accesseruntque et lemnisci
quos adjici ipsarum coronarum honos
erat propter Etruscas, quibus jungi
nisi aurei non debebant,
^
Hetrusc<E. Plin. N. H. xxxiii.
4:
Et quum corona ex auro Hetrusca
sustincretur a tergo, annulus tamen
tn digito ferreus erat, aque irium-
phantis, et servi foriasse coronam
sustinenfis.
*
quercinis. Juv. Sat. vi. 386:
An Capitolinam deberet Pollio quer-
cum Sperare. Mart. iv.
54
: O cui
Tarpeias licuit contingere quercus.
*
tensas. De Spect. c.
7,
n.
3.

palmatis iogis. De Idol. c.

18,
n.
4.
^
et provinciales aurea. De Idol.
c. 18 : coronoB aurece sacerdotum,
provincialium. These crowns were
presented by provincials in token of
submission. La Cerda quotes Vo-
pisc. in Prob. : Coronas, quas mihi
obtuleruntomnes Gallix civiiates,ves-
tr<BP.C.clementi(E dedicavi. Comp.
Liv. VII.
^8,fuit corona aurea pondo
viginti quinque; xxxviii.
14,
in CO'
ronam auream quindecim talenta
conferebant.
^
capita majora, 'requiringnow
to fit them the larger heads of sta-
tues, not of men of ordinary size.'
These crowns, which at first were
only marks of honour and of slight
weight, became a heavy tax upon
the provinces. Lips. de Mag. Urb.
Rom. II. mentions crowns of 800
and even 1000 Ibs. weight. To this
Salvian alludes,DeGub.vi.: /TWMper
152 TERTULLIANI LIBER
c. XTii. publici equi^ cum coronis suis. Dominus tuus, ubi
Luc. xix. 30. secundum Scripturam Hierusalem ingredi voluit,
nec asinum habuit privatum. Isti in curribus et
Ps. XX.7. isti in equis, nos autem in nomine Domini Dei
Apoc. xvui.
nostri invocabimus. Ab ipso incolatu Babylonis
illius in Apocalypsi Johannis submovemur, nedum
a suggestu. Coronatur et vulgus nunc ex princi-
palium prosperitatum exsultatione, nunc ex muni-
cipalium sollemnitatum proprietate. Est enim
omnis publicae Isetitise luxuria captatrix. Sed tu
ifeb.xi.^13.
peregrinus mundi hujus, civis civitatis supernse
Phii. iii.^20.
Hierusalem. Noster, inquit, municipatus in ccelis.
Habes tuos census, tuos fastos, nihil tibi cum
joh. xvi. 20. gaudiis sseculi, immo contrarium debes. Sseculum
Matt V. 4.
enim gaudebit^**, vos vero lugebitis. Et, puto, felices
ait lugentes, non coronatos. Coronant et nuptise^^
sponsos, et ideo non nubemus ethnicis, ne nos ad
idololatriam usque deducant, a qua apud illos nup-
Gen.xxiv.3;
tise incipiuut. Habes legem a patriarchis quidem,
icor.vii. 39.
habcs apostolum in Domino nubere jubentem.
icor. vii.23.
Coronat et libertas saecularis
^^^
Sed tu jam re-
demptus es a Christo, et quidem magno. Servum
etiam ridieulos ipsi nos facimus.
"
coronant et nuptiCB. This cus-
Aurum quod pendimus, munera vo- tom was afterwards adopted by
camus. Christians, Claad. De Nupt. Honor.
^
equi. La Cerda quotes Ovid. aoa : Tufestas, Hymenete, faces, tu,
Irist. IV.
2, 2i : Ergo omnis populus Gratia,
flores
Elige, tu geminas
poterit spectare triumphos, Cumque Concordia, necte coronas. Ibid. Fe-
ducum titulis oppida capta leget. scen.
46 : Solitas galeafulgere comas,
Vinclaque captiva reges cervice
fe-
Stilichon, molliflecte corona.
rentes Ante coronatos ire videbit
*^
lihertas stecularis. Thncyd.
equos. Martial. Ep. vii. 8 : lauri- iv. 80 : 01 fxiv earTecfjavciia-avTo t
geros equos. Kal xa iepd irepiiiXdov tos tjXevdepr)-
*"
Sceculum gaudebit. De Spect. /xevoi.
c.
38;
De Idol. c. 13.
'^
agonisticce causce. Comp. De
DE CORONA MILITIS. 153
alienum quomodo sseculum manumittet? Etsi
c. xiii.
libertas videtur, sed et servitus videbitur. Omnia
imaginaria in saeculo et nihil veri. Nam et tunc
liber hominis eras, redemptus a Christo, et nunc
servus es Christi, licet manumissus ab homine. Si
i cor. vii. 22.
veram putes sseculi libertatem, ut et corona eam
consignes, redisti in servitutem hominis, quam putas
libertatem, amisisti libertatem Christi, quam putas
servitutem. Numquid et agonisticae causse^^ dis-
putabuntur, quas statira tituli sui damnant, et
sacras et funebres scilicet ? Hoc enim superest, ut
Olympius Jupiter et Nemeseus Hercules et misellus
Archemorus et Antinous^* infelix in Christiano co-
ronentur, ut ipse spectaculum fiat, quod spectare
non debeat^^
Universas, ut arbitror, causas enumeravimus, aii thcse oc-
casions are
nec ulla nobiscum est
:
omnes aliense, profanae, illi-
aiiln^from''"*^
citae, semel iam irT sacramenti testatione eieratae.
fouudedou"
. . . .
Jdolatry.
Hae enim erant pompse diaboli et angelorum ejus,
officia sseculi, honores, sollemnitates, popularitates,
falsa vota, humana servitia, laudes vanse, gloriae Phii. ui. 19.
turpes, et in omnibus istis idololatrise in solo quo-
Spect. c. II : Quid tnirum, si et ap- los mortuis templaqueJecerunt, sicut
paratus agonum idololatria conspur- usque hodie videmUs, e quihus est
cat de coronis profanis, Ibid. : Inde et Antinous servus Hadriani Ccb-
et ipsi sacri velfunehres instituti aut saris, cui et gymnicus agon exer-
diis nationum aut mortuis Jiunt.
ceturapudAntinoamcivitatem,quam
Proinde tituli : Olympia Jovi...item ex ejus nomine condidit et statuit
Herculi NemeoBa, Neptuno Isthmia, prophetas in templo. They who were
ceteri mortuarii agones. crowned in such games are consi-
'*
Archemorus. The son of Ly- dered by T. to represent the person
Cnrgus, in whose honour annual in whose honour the games were
games were held. Antinous. La celebrated.
Cerda quotes Hegesipp. apud Hie-
'*
spectare non debeai. Cod. Ag.
ronym. de Scriptor. Eccles. : Tumu- and Rig. spectare dehet. Oehl. from
75
154
TERTULLIANI LIBER
c. XIII. que censu coronarum'^ quibus omnia ista redimita
sunt.
Prasfabitur quidem Claudius etiam coelum
sideribus apud Homeri carmina coronatum
^'^,
certe
a Deo, certe homini : igitur et homo ipse a Deo
coronandus est. Ceterum a saeculo coronantur et
hipanaria^^ et latrinse et pistrinse et carcer et
hidus^^ et ipsa amphitheatra et ipsa spoharia^"
ipsseque Hbitinse^^ Quam sacer sanctusque, quam
honestus ac mundus sit habitus iste, noli de uno
poetico coelo, sed de totius mundi commerciis sesti-
mare. At enim Christianus nec januam^^ suam
laureis infamabit, si norit, quantos deos etiam ostiis
diabohis affinxerit, Janum a janua, Limentinum
a limine, Forcuhim et Carnam^^ a foribus et cardi-
nibus, etiam apud Graecos Thyrseum ApolHnem et
AnteHos dsemonas.
conject. spectare tcedet. Plor., Rhen.,
Gangn., GeL and Pam. as in text,
Vien.,Leyd. de6e6a<. TheChristian
by wearing a crown becomes a part
of the show, of which he ought not
even to be a spectator.
^
in solo quoque censu corona-
rum, 'on account of the crowns
alone.' On census, see De Idol. c.
4,
n.
4.
^^
coronatum. II. S.
485: ev Se
Tot Teipia irdvTa, to. t ovpavoi ecr-
T(j)dvwTai. La Cerda quotes Plin.
N. H. XVI.
4:
Antiquitus quidem
nulla (corona) nisi Deo ddbatur.
Ob id Homerus ccelo tantum eas et
prcelio universo tribuit. The argu-
ment of Claudius is this : The hea-
ven is crowned with stars. It was
certainly so crowned by God for
man's benefit. Therefore man him-
self ought to be crowned by God,
'^
lupanaria, See De Idol. c,
15,
n. I.
'*
ludus, 'the gladiatorial school.'
SchoolSin general were so bedecked,
De Idol, c. 10 :
flore
schol<c coro-
nandm.
^"
spoliaria, 'the place where the
corpses of gladiators were stripped.'
Lips. (de Amph. c.
31)
quotes Lam-
prid. in Commod. : Gladiatoris ca-
daver unco trahatur
;
gladiatoris
cadaver in spoliario ponatur.
^'
libitince,
'
the biers of the dead.'
See above, c. 10, n.
3.
La Cerda
quotes Sidon. Apollin, 11. 8: Cum
libitinam ipsamflentes omnes, extemi
quoque, prensitarentur, remoraren-
tur, exoscularentur, etc. The gate
of the Spoliarium was called Porta
Libitinensis.
^^
januam. Comp. De Idol. c.
15.
^
Camam, Cod. Ag. and Rhen,
Carnam. Gangn., Gelen. and Pa-
niel. Cardam. In De Idol. c.
15,
we have Cardeam. But Ovid. Fast,
DE CORONA MILITIS. 155
Tanto abest
S
ut capiti suo munus inferat idolo- c. xiv.
latrise, imm# jam clixerim Christo, siquidem viri to crown
tho head is to
caput Christus est, tam liberum quam et Christus,
chris"who \%
1
.
1 1
.
T
, ,. tho true head
ne velamento quidem obnoxius, nedum obhffa-
ofman.
*

Christ was
mento. Porro et quod obnoxium est velamento,
thorn^^^Thi^
.
f,
. , . .
,
,
crown aloue
caput leminse, hoc ipso iam occupatum non vacat
befitshis
* " *
members.
etiam obligamento. Habet humilitatis suae sarci-
\^^'
='' ^
nam*. Si nudo capite videri non debet propter
angelos, multo magis coronato fortasse tunc illos
Apoc. iv.
coronatos scandalizaverit. Quid enim est in capite
feminae corona, quam^ formse lena, quam summse
lascivise nota, extrema negatio verecundise, confla-
tio illecebrse ? Propterea nec ornabitur operosius i Tim. u. 9.
. .
^
IPet. iL3.
mulier ex apostoli prospectu, ut nec crinium artificio
coronetur. Qui tamen et viri caput est et feminse
facies, vir ecclesiae, Christus Jesus, quale, oro te,
^^^\%^-
sqq.
VI. loi: Prima dies iihi, Cama, tas, 'quae scilicet imponitur supra
datur, Dea cardinis hac est, Nii- caput, habetque veluti potestatem
mine clausa aperit, claudit aperta cogendi foeminam ad servandam mo-
SUM.
destiam, dejiciendum caput, submit-
Ch. XIV.

Tanto abest, for tendos oculos.' De Virg. Vel. c.
tantum abest. De Test. Anim. c. i
:
17 : Alia modice linteolis, credo ne
Tanto abest, ut nostris litteris annu- caput premant, nec ad aures usque
ant homines. De Fug. in Persec. c.
demissis, cerebro tenus operiuntur.
3 : tanto abest, ut eam ex proprietate
The veil is called by TertuU. jugum
possideat. Oehl. supposes an ellipse
subjectionis
,
by Chrysost. insigne
of magis. But the abl. seems to
subjectionis, by Conc. Gangr. me-
mark the interval, as tanto distat,
moria subjectionis. Illos coronatos,
rather than to imply any comparison
alluding to Rev. iv.
4,
'much more
of distance.
'
So far,' not ' so much if her head is crowned will she give
farther.' On the ellipse of magis,
oflfence to those who are^rhaps at
see De Spectac. c. 16, n. 8.
that very moment crowned in a dif-
^
humilitatis sucb sarcinam. i ferent manner.'
Cor. xi. 810 is discussed in De
^
Quid enim...quam,sc. quidaliud
Orat. c. 3 J,
and De Virg. Vel. c.
7.
quam. De Idol. c. ao : quid erit de-
In the latter ej^ov^riav is rendered jeratio quam. De Virg. Vel. c. 11
:
potestatem without further comment. nihil primum senserunt quam erubes-
La Cerda remarks that sarcina im- eendum. Apul. 'Met. iv. 6: necjuxta
plies the same as i^oviria, or potes- quidquam, quam.
156 TERTULLIANI LIBER
C. XIV.
Gen. iii. 17.
1 Cor. i. 18.
1 Cor. XV. 55.
Gen. iii. 15.
Es. 1. 6.
Matt. x.xvii.
29.
Ps. Ixix. 21.
Matt. xxvii.
34.
Ps. xxiv. 7.
Matt. xxvii.
37.
Ps. viii. 5.
sertum pro utroque sexu subiit ? Ex spinis opinor
et tribulis, in figuram delictorum, qifte nobis pro-
tulit terra carnis, abstulit autem virtus crucis
;
omnes aculeos mortis in dominici capitis tolerantia
obtundens. Certe prseter figuram contumelia in
promptu est et dedecoratio et turpitudo et his
implexa sasvitia, quse tunc Domini tempora foedave-
runt et lancinaverunt, uti tu nunc laurea et myrto
et olea et illustri aliqua fronde, et, quod magis
usui est, centenariis* quoque rosis de horto Midse
lectis et utrisque Hliis^, et omnibus violis^ coronaris,
etiam gemmis forsitan et auro, ut et illam Christi
coronam semuleris, quse postea ei obvenit, quia et
favos post fella^ gustavit, nec ante rex gloriae in
coelestibus salutatus est, quam rex Judaeorum pro-
scriptus cruci, minoratus primo a Patre modico
quid citra angelos, et ita gloria et honore coro-
natus. Si ob haec caput ei tuum debes, tale, si
*
centenariis. The ancient read-
ing was centaureis. Rhenan. by
conj . centenariis, followed by Gangn
.,
Gel. and Pamel. La Cerda by conj.
spontaneis, which he defends by the
Gr. auTo/xaTa, in Herod. 1. c, and
remarks upon the passages adduced
in support of centenariis. Centen-
ariis is however found in Cod. Ag.
Herod. viii. 138: o\ 5e diriKoixevoi
(9 aWjjw yaTav tiJs MaKeSovir]^
OlK1}<TaV XeXa9 TWV KlJTTWV TtOV \e~
yo/nevwv elvai MiSeoi tov TopSiew,
ev Tois (pveTai aiiTO/xaTa poSa, ev
eKaarTov e)(ov e^tjKovTa (pvWa,
oSfxy TB virepfpepovTa twv aWtav.
Theophr. De Plant. vi. 6: eKaTov-
Td(pv\\a poSa. Plin. N. H. XXI. 10
:
Ccspio Tiberii Gesnris principatu
negavit
centifoliam {rosam) in coro-
nas addi, prteterquam extremos velut
ad cardines.
*
utrisque liliis. Plin. N. H.
XXI. II, mentions alba lilia and ru-
bens lilium qvod Grceci crinon vo-
cant. Gr. \eipiov and Kpivov. Athen.
XV. 27: Tct Se Kpiva <f>riartv 6 Qeo-
(ppatTTOi elvai Kal TroptpupavOt}.
$i\7i/os ^6 t6 Kpivov iitp' wv fxtv
\eipiov, iicp' wv Se lov KaXeltrdai.
^
omnibus violis, sc. purpureis,
luteis, albis. Plin. N. H. xxi.
14.
^
Javos postfella. Proverbial.
Ch. XV.
'
prato. Sedent. So
Cod. Ag., Rig. and Oehl. The rest
Protosedent, or Proto sedent. Ursin.
by conj. Porro sedent. Rig. ex-
plains caelesti prato as a synonym of
the rainbow, *ob speciem smaragdi
instar viridantem.' Gr, /cat t^ts
DE CORONA MILITIS. 157
potes ei repende, quale suum pro tuo obtulit, aut c. xiv.
nec floribus coroneris, si spinis non potes, quia
floribus non potes.
Serva Deo rem suam intaminatam. Ille eam, cap. xv.
si volet, coronabit. Immo et vult clenique, invitat. hereaftlr
crown his
Qui vioerit, inquit, dabo ei coronam vitse. Esto et
crwiis^his"
tu fidelis ad mortem et decerta et tu bonum ago- foTnJoHieT
crown but
nem, cujus coronam et apostolus repositam sibi
cteniaHn^tho
merito confidit. Accipit et anffelus victoriae coro-
Apoc. ii.
7,
lo.
r ^
2 Tim. iv.
7, 8.
nam procedens in candido equo, ut vinceret, et
Apoc. \i. 2.
alius iridis ambitu ornatur coelesti prato ^ Sedent Apoc. x. 1.
ct presbyteri coronati eodemque auro et ipse Filius
Apoc. iv. 4.
hominis supra nubem micat. Si tales imagines
in visione, quales veritates in reprsesentatione ! Illas
aspice, illas odora. Quid caput strophiolo^ aut
dracontario^ damnas, diademati destinatum? Nam
ct reges nos Deo et Patri suo fecit Christus Jesus.
Apoc. v. 10.
Quid tibi cum flore morituro? Habes florem* ex virga
^-
'^ i-
KVKKvdev Tov dpovov ofioia bpdarei, ovtuj 6e Kal tqs oWas yui/aiKas 6
(TfjLapayoivw. Koarfioi 6 xpvrrov^, Se\eaTt irpotr-
*
stropMolo. Plin. N. H. xxi. a:
Ypwp.evot tov oipewi tw
(Txnp-aTi^
Tenuioribus utebantur antiqui,strop- e^efxrjvev eis JJ/J/oets, (rfivpaivai Tivdt
pos appellantes, unde nata stro- Kal
6<f>ei9
diroirXaTTOfxeva^ eis ev-
phiola. irpeTret.av. X.eyei yovv 6 KcofiiKOi
'
dracontario. Dracontariawere
Nt/coo-T/oaTos dXuo-ets, KadeTitpat,
circlets of gold in the form of ser- SaKTvXiovv, ^ov^dXia, o</)ets, ire-
pents worn on the neck and arnis
pi<TKe\iSa9, eWc-^opov' and Hiero-
and sometimes (as Tertull. implies) nym. ad Marcell.: Cum primum hoc
on the head. Herald. (Digress. i. propositum arripuit, aurum colli sui,
33),
first pointed this out, quoting quod quidem Muraenulam vulgus vo-
Lucian, Amor, c.
41 : Toiis -Tre/oi (ca/o- cat, (quod scilicet metallo in vir^
-Trois Kal Ppa\io<TL opaKovTa^, aJs gulas lentescente quadam ordinis
totpeXov oi/Ttt)s awTj \pvaiov SpaKov- fiexuosi
catena contexitur) absque
Tes etvat. La Cerda quotes from parentibus vendidit.
Clem. Alex. Paedag. ii.c.ult. : j;<5r)5e
*
florem.
Es. xi. i, LXX. : ical
Kai (pavepcoTaTa tov Trovrjpov
crvfi- eJeXeucreTat pd^&o^ eK t^s /Jt^;*
^oXa oiiK al<T)(vvovTai wepiKeifievai, 'leo-o-al, Kal dvQot e/c Ttjs pi^tjs oVo-
te>s yap Ti]v Euaf b o<pi9 i}irdTr)<Tev
,
/3i/o-6Tat.
158 TERTULLIANI LIBER DE CORONA MILITIS,
CAP. XV.
Jesse, super quem tota Divini Spiritus gratia re-
quievit, florem incorruptum, immarcescibilem, sem-
piternum, quem et bonus miles eligendo in coelesti
dignatione, ordinatione profecit^. Erubescite, Ro-
mani commilitones ejus, jam non ab ipso judicandi,
sed ab aliquo Mithrse^ milite, qui cum initiatur in
spelseo, in castris vere tenebrarum, coronam inter-
posito gladio sibi oblatam, quasi mimum martyrii,
dehinc capiti suo accommodatam monetur obvia
manu a capite pellere, et in humerum, si forte,
transferre, dicens Mithram esse coronam suam,
Atque exinde nunquam coronatur, idque in signum
habet ad probationem sui, sicubi tentatus fuerit de
sacramento, statimque creditur Mithrae miles, si
dejecerit coronam, si eam in deo suo esse dixerit.
Agnoscamus ingenia diaboli, idcirco qusedam de
divinis affectantis, ut nos de suorum fide confundat
et judicet.
*
in ccelesti dignntione, ordina' as a synonym "of Venus ; and some
tione profecit,
'
has been promoted suppose that the Persians wor-
in heavenly honour and rank.' The shipped the sun as Mithras, and the
asyndeton is common in TertuU. moon as Mithra. The word Mith-
Cod. Ag. (followed by Oehl.) omits ras constantly forms part of Persian
dignatione. Rig. reads in ccetofi or- proper names, as Mithridates, Mi-
dinatione dignatione profecit, trans- trobates, Ithamitres, Siromitres, and
lated by Dodgs. : 'hath been pro- the like. Comp. De Prsescr. c. 40:
moted to honour in the ranks of JEt si adhuc memini, Mithra signat
heaven.' illic infrontibus milites suos
;
cele-
^
MithrcB. The Persians wor-
hrat panis oblationem, et imaginem
shipped the sun under the name of resurrectionis inducit, et sub gladio
Mithras. See Bahr on Herod. i. redimit coronam. Adv. Marc. i. c.
131,
and Barthius on Stat. Theb. i.
13
: sieut aridce et ardentis naturcB
719
: seu Persei sub rupibus antri sacramenta leones Mithne philoso-
Indignata sequi torquentem cornua phantur.
Mithram. Herod. mentions Mtrpa
INDEX
TO SCRIPTURAL REFERENCES.
PAOB
Genes. i.
37
5,37
j-
31
3
"i.6
37
iii-
7
131
iii.
15,
17
i5<5
vi.
3
73
ix-5.6
37
xxiv.
3 153
xxiv.
65 133
xxviii. I ij3
xli.
43
96
Exod. iii. i
131
iii.
5 "4
iv.
3 loi
vii. II, 83
74
viii.
7
74
xii 10
"4 43,63,66
XX.
7
78, 103
XX. 13
143
"13
5.37
xxiii.
13 78,
103
xxviii. 13 loi
xxxi.
33
loi
xxxii. 6
137
xxxii.
8 61
Levit. xxvi. i 63
Numer. xxi.
9 65
Deuter. V. 8 63
Mii-5
435 93
3 Reg. ii. II
43
XX.
7
135
Nelieni. xii.
37
137
Psalm. i. 1 8,48
i-3
93
ii. 13
53
viii.
5
i5<5
viii. 6
7
XX.
7 153
1. 18
33
PAQB
Psalm. ]xix. 31 156
xcvi.
5 103
cxv.
4 139
cxv. 8
64,139
Esai. i. 14 89
iii.
5
87
V. 13
137
V. 30
41
vii.
9
118
xi. 1 151.
157
xiv 10
xliv. 8 63
xliv. 30 64
1.6
156
liii. 3
99
Daniel. iii. 13 93
V..39 96
vi.
5
93
Ezechiel. xxxvi. 30
87
Ecclesiasticus xxvi.
39
79
Susan. 32
33
Matthae. ii. i
73
iii.
4
loi
iii. 10
151
iv.
33 83

4 153
.14
93.
i3<5
V. 16
89
V. 30 60
21.33
37.60,107
V. 38
60
V.
30
69
.33,34
79
V.
34
io5
. 39-.
43,
45
.
44 34. 104
i.
34 47, 114,
149
^^25, 38
83
yiii. 10 loi,
144,
145
viii.
13
83
160 INDEX TO SCRIPTURAL REFERENCES.
FAOB
Matthae.ix.
9
83
X.
33*33 145
X-
37 143
xi. 8
99
xii.
36 35
xii.
37
103
XV.
17
30 30
XV. 18 107
xvi.
34 83
xvi.
35 145
xix,
29 83
xxii. 31
90)149
xxiii.
33 43
xxvi.
15 149
xxvi.
51 114
xxvi.
53
ioi>
143
xxvii.
39 137, 156
xxvii.
34,
37
156
xxvii.
64 53
xxviii.
13 53
Marc. vii. 30 36
Luc. i.
63
loS
iii.
14
loi,
144,
145
vi. 30 83
ix. 36 86
ix.
58 99
ix. 63 83
X. 6
143
xii.
35 43
xii.
57 134
xiv. 38 83
xvi. 33 85
xviii. 33 83
xviii.
37 84
xix,
30 153
XX.
3J
90
xxii.
35,37 99
xxiii.
50
8
Johan. V. 18 53
vi.
15 99
'iii.44
133
viii.
48 53
xii.
31 98
xiii.
4,5 99,135
xiii.
33 135
xvi.
13 134
xvi. 30
49,
85, 153
PAOB
Johan. xix.
34 144
Act. viii. 18
30
74
viii. 31
75
ix.
15 136
X.
39 144,
145
xiii. 6

II 74
XV. 38
109
Rom. i.
36, 37 138
i.
33
43
ii.
14 138
ii.34
87
V. 10
50
vi. 10 50
viii. 30
139, 136
xii.
14
34
xii.i5
85
xii.
19
43
xiii. I
93
xiii.
13
34
iCor. i. 18
156
i-
30
74
ii.59
53
iii.
17 136
iii.
19 36
V. 10
19 88,109
^i.
7
143
vii. 30
64
''ii.
33
153
^ii.
33 99
Tii.
25 134
>ii.
31

139
"^ii-
39 153
vii.
40
134
viii.
4 39
viii.
7
86
viii. 10
141,
143
ix.
3437
36
X. 6 66
X.
14
141
X.
19
134
X. 31
39
X. 38
140
x-33
87
xJ.
310
155
xi.
14 138
XV.
53 50
XV.
55
156
INDEX TO SCRIPTURAL REFERENCES.
16J
FAOK
aCor. vi.
14 48, 85
vi.
15 141
viii. 8 134
xi.
a 155
xiii. 10 117
Gal. i. 10
87
iv. 26 153
V. 1
99
Ephes. ii. 19
ij3
iv.
30. 31
31
.3
35
.
33 iS5
VL 13 98
ri. 13
17
115
Philip. i.
33 50
iii.
15 134
iii-
19 153
iii. 30
153
iv.
3 151
C0I088. iii.
5
79
I Thess. iv. 11
6j
iv. 16
144
I Tim. i.
15 65
i-19
79
ii. 8
46
"9
155
PAOB
iTim.v.
33 135
vi.io
79
3Tim. iv.
7,8 157
iv.
13 135
iv. 18 56
Tit. i. ij
140
ii. 13
30
Heb. xi.
13 13
xiii. 8
145
I Pet. iii.
3 155
iii-9
104,143
3 Pet. iii. 10 ri
I Joh. iL 16
33
iii.
15 60
V. 31
141
Jud.
6, 63
Apocaljps. ii.
24 60
iv. 3
157
iv.
4
^55,^67
.10
157
V. 30
31
x-i
157
xiv.
14
157
xviii.
4 15
XX.
5 Ji
xxi. 3
51
INDEX TO THE NOTES.
The numeral indicates the page.
Abrahffi sinus,
85
abuti,
139
abuti with accus.,
140
accedentes
ad fidem, i,
109
acta,
114
actus,
3
addictus, 86
adsacrificium,
94
adtradux,
94
advocatores, 108
semulus Dei,
4,
128
aeneator,
144
aestimare,
25
afiectus,
31
agnoscere,
87
agones,
24,
153
agonistica,
36, 153
Agrippa sedile, 16
alapse,
43
albarius,
70
alio for alii, 8 r
aliud, ellipse of,
34, 155
alter for alius,
30, 150
altitudines Satanse, 60
altUes,
37
alumni, 82
Alypius,
31
amatores foeminarum,
72
ambitio,
57
ambitus,
9
Ambrose,
69
Amen,
46
amphitheatre
8, 9,
18, 27, 28, 46
dvaarpo^p-q, lOI
dvSpokXTJs,
74
anfractus,
9
animae,
52
angeli, 10
Antelii,
91
antelucani coetus, 120
Antinous,
153
Antoninus, 116
dir' alwvos, els aiuvas,
47
Apollinaria,
25
Apollo Thyrseus,
91
apparere,
36,
95
apulise,
39
apula lana,
39
Arabise aliquid,
148
arca testamenti,
136
arcse typus, iio
Archemorus,
143
archon,
136
arenarii,
41
armamaxse,
14, 15

Amobius,
52
astrologi,
72, 73
athletae,
14, 25, 26,
37
at enim, 108
attonitus, 108
auctores, 11, 140
augures,
14
Augustus,
9,
18
aulici,
149
auratior, 68
B.
baltei, 8
Baptism,
10, 120
basilica, 68
basiliscus,
141
INDEX TO THE NOTES. 163
bene quod,
66, 90, 107
bestiarius,
27, 40
bractea,
70
brumas,
77,
88
Brutus, M. and D. Junixis, 26
busta,
29
Csesari quae Caesaris,
148
Csesariani,
150
calceatus, 122
caliga,
100, 115
Caligula,
32,
loi
Callimachus,
131
camerje,
39
camilli,
95
Campus Martius,
12, 18
candidati diaboli,
133
candida sc. corona,
115
canons,
64, 69, 72
capit,
77
capitis poena,
96
capite nosse, ri7
Capitolium,
13, 15,
28
Caracalla,
32, 113
carcer,
33
Cardea,
90
cardo, 8
Carian crown,
132
Caristia,
77
Carna,
154
Castrenses,
150
casus,
31
cathedra, 8
catheckse foeminese,
9
causa, 66, 150
cautio, 106
cavere, 106, 107
cellae, 68
census, 16,
63, 141,
154
centenariae rosae,
156
Cerberi tragcedia,
132
ceteri, 131
Chaldsei,
72
Charites,
131
Chinese,
17
Christiani apud barbaros,
149
templa despiciunt,
29
. spectaciila non visunt,
44
Christianorum obstinatio, 2
Christians, charges against,
27
Christo Deo,
47
cinis,
64
Cinxia,
17
Circenses,
14, 51
circulatores,
74
Circus,
9,
14, 16, 17, 18, 20,
24,
25> 32, 33) 34,
42, 46
claruit,
115
Claudius,
9,
72
clausula,
73
climacterica,
74
Clusius,
90
Codeta, 18
coemeterium, 68
cognatio,
77
cognoscere^
123
Cohortales, 150
Coillo,
13
colimn,
13
collegiarii,
25
coloratus,
43
colores, 20
Comitatenses,
150
comitium, 13
"
commemorari,
103
commenta,
137
committere,
42
Commodus,
47
communicare,
42
conciones, 28
condere,
4
conditio,
4,
58,
128
conditionalis, 82
confessio, 68,
116
conscientia,
7,
86
consecratio,
24, 29, 90
Constantinople, 18
Consualia, la
164 INDEX TO THE NOTES.
Consus, 12,
19
contra feramus,
31
contracts,
103, 105
Contubematus,
150
conventicula, 68
conversatio, 102
copia divina, 8
Comelius,
46
corona,
92, 114, 131
corona agonistica,
153
aurea,
151
candida,
115
Hetmsca,
151
libertomm,
152
nuptomm, 152
provincialis,
151
quercina,
151
coronse Christianis ignotse, 114
coronata lupanaria,
154
spoliaria,
154
coronatse libitinse,
154
coronati equi, 152
ludi,
154
ordines, 151
coronatum ccelum,
154
crede,
127
cremare,
144
crux, 66, 83
cum maxime,
117
curriculi, 16
curms,
15, 33
cursus,
37
D.
daemonia,
15, 23, 24, 28, 50
daemones,
134
damnare,
96
damnati,
38
Daphne, 26
de proximo, 130
defendunt,
5,
12
deficiunt, 128
defuncti, 121
defundit,
59;
Dei res,
31
delphini, 16
Delphyne,
132
demutatam, 6
denique, 80, 119, 142
derogatio, 66
designator, 20
despuere, 82
detractatus,
7
devinctiones,
5
Diana Scythica,
29
dilSero,
123
diffundit,
59
digitis,
74
dignatio coelestis,
158
Diodorus Siculus,
131
Dionysus,
132
dirigere,
21,
99
Dis,
27
disciplina,
3, 114
discrimina,
9
dispungere,
36
dissimulaberis, 86
dissimulatio, i
dissoluti,
23
distantia,
139
districtius,
64
dividitur, 8
divinitatis mendacium,
24
dixerim, 10
Domestici,
151
domini factionis,
20,
3
dominicum, 68, 121
dominicus dies,
89,
122
domus Dei,
64,
68
donativum,
115
doxology,
47
draco terrenus,
141
dracontaria,
157
ducatio,
147
duellum,
25
E.
Ecclesia, 46,
68
Ecclesiasticus
ordo,
69
INDEX TO THE NOTES. 165
ecquid, 8i
edicta, 28
editiones,
14
ejerare,
142
ejusmodi,
47,
103
Eleazar,
84
elidere,
37
elogium,
57
emigrare, 116
Enoch,
62, 91
Epicureans,
49,
52
Erichthonius, 20
erogare,
27
erogatio, 66
equestria, 8
Equiria, 12
Eucharist,
69,
121
eiKTTipiov, 68
euripus, 18
exceptio,
65
excogitatam, 6
exemplarium, 66
exhibitio,
67, 134
exorcismus,
47,
50, 82,
144
i^ova-ia,
155
expunctio,
93
expungere,
57, 113
exsequiae,
14
exstructiones,
3
exsufflare, 82
extendere,
70
exterminatus,
35
extimare, 126
exuviae,
15
fabri filius,
52
facihus,
139
factio, 20
factum est,
113
famiUae regiae,
150
familiari jure,
4
fiunositas,
42
fasciculus^
127
favi post fella,
156
favor,
45
ferse,
27
fercula,
14, 15
ferise,
17
fibulam laxare, 102
fides,
134
fiduciati, 106
figura diaboli,
33
fihus pacis,
33
flagelli,
40
flamen, 28
flammeum caput,
92
rioralia,
35
flores in filo,
127
innexi,
127
in poculo,
127
in scirpo,
127
inserti,
127
florum usus,
127
abusus,
138,
139
fluxus, 22
forma,
60,.
86, 93
formula, 60
forum,
14
frequentare,
75
fuga in persecutione,
n6
Fulvius,
16,
24
funerals,
14, 26, 121,
144
furor,
32, 42
furor Circi, 20
G.
games, 12
geniculis adorare, 122
genitive, use of,
30
Genius,
103
gerund with accus., 102
Geta,
113
gladiator,
26,
28,
37, 38, 40,
44
gradus,
39
Grffico stilo,
129
gula,
6,
33
Gyara,
4
gymnaeium, 26
166 TNDEX TO THE NOTES.
H.
habes,
65
habet, 10
habitus, 127, 138, 140
haruspex,
21
hederatus,
132
Helias,
43
heluco, 132
Hesiod,
131
Hippodrome, 18
histrionum infamia,
42
homicida,
40, 44
homo Dei imago,
7,
90, 149
honoraria,
85
hostia,
67
hujusmodi,
47, 84, 92
human sacrifices, 26, 27
hypobrychium,
109
ibidem,
119
iKTTjpCOl k\&S01, 132
id genus, 80,
102
idoliimi, 142
idola,
79, 133, 139, 140, 141
idololatria, 16,
27,
29, 30, 59, 95,
137, 138,
140
idolothytum,
29,
76, 140, 141
ignorantur, 100
images, 61
image-makers,
63, 64
imago Dei,
7,
90, 149
immo tibi,
103
immolare,
23, 141
immutat, 88
imperfect, Greek usage of, 2
imperium triplex,
113
incolere,
23
incrispare,
70
incvirsum quaestionis,
134
indictiva, 26
inferi,
85
infinitive, perfect, 24
inglorius,
98
innocentes,
38
inquihnus,
13
inquit, in primo loco, 1
36
insanire,
103
insulse,
71
interdicere,
62, 66, 130
interpolatur,
5
istis diebus,
72
isto, 118
itinera,
9
Januaria, 88
Janus,
90, 154
jejunium,
89,
122,
143
Jessae flos,
157
Jerusalem,
50
Jewish blasphemy,
52
Joseph of Arimathea,
7
jugulare,
44
JuUan,
35
Julius Csesar,
18, 25
Jupiter infemalis seu Latiaris, 2
7
jurare,
79
jusjurandum, 106
justus,
7
Lactantius,
52
lactis et meUis concordia,
119,
120
lakes, artificial, 18
Lares,
13
laterculum,
75
latitudo,
71
laurea,
89, 149
laureati, 114
Laureolus,
40
lavacrum, 119
Lazarus,
85
legatarise,
14
lemnisci,
149
Leo iEgyptius,
1
3
liare,
70
INDEX TO THE NOTES. 167
Liber, 12, 12, 32
Liberalia,
12, 92
liberi,
95
libitinae,
154
libitinensis porta,
154
lilia,
156
linea vestis,
135
localis, 116
locare,
96
lorum, 102
love-feasts, 120, 121
lucere,
89
lucernse,
89, 123
lucunculus,
48
ludi, ir,
24, 27, 154
ludi magni,
15
liunina, 123
lupanar,
89, 154
Luperci, 11
lusoria,
36
lustricus dies,
93
Lydi, II
M.
magi,
72, 73
magis, ellipse of,
34,
109
magistratus,
28, 96
Magni, 18
malignitas, 6
malitia, 6
Malus,
95
mancipes,
23, 58
Manneius, 8
manus artificum,
69
manus admovere,
69
mappa,
33
Marcionitae, 66
marcoris dea,
19
Mars,
29, 148
martyrii tabemaculum,
1
36
martyrium, 68, 81, 115
martyrum memoriae, 121
mathematici,
72
mathesis,
73
matrimonium, 121
Matronales, 88
mendacium,
58
Mercedinus,
85
mercedis debitum,
85
Mercedonius,
85
merces, 81
mergi, mergitari, 120
Messiae,
17
metse, 16
miles fidelis,
146
militia, 102,
144, 147,
148
mimus,
37
Minerva,
134
minerval,
76
Minervalia,
25
ministeria, 126
Ministeriani,
150
mlnistri sacrorum,
14
minutio capitis,
42
misit, sc. mappam,
53
Mithras,
158
Mnasitheus, 131
mollitia,
22,
43
Montanists,
33,
50, 115
mortui,
14, 27,
29, 58, 73,
90, 137
mortuorum coronse,
138
Moses,
65, 131
muliebria,
35, 43
mimdo toto, 61
mimere, 26, 27
munerum dies,
85
Munifici,
150
muraenula,
157
Murcia,
19
Murtiae, sc. metae,
19
myrtus ovantium, 148
N.
natalitia, 121
nativitates,
51
naturaU jure,
4, 129
naturalia, 128
naufragium,
79
168 INDEX TO THE NOTES.
nec omnem,
35
necessitas,
146
negare,
7,
106
negotiatio,
78
Neptunus, 16, 20, 148
Nero,
9,
18
nomen, 28,
87, 115
nomina,
23
Nominalia,
92
nominative, ellipse of, 11, 16
Novatus,
46
nuptise,
95
obeliscus, 18
oblationes, 121
obsignare,
45,
78
obstinatio, 2
obtendere,
39
offerings, 28
officiales,
95
officium,
95
offocare,
109
onerare,
47
opera,
93
opponere,
90
oratorium, 68
ordines publici,
151
Osiridis vestis,
135
Osiris,
132
Ostensiones,
150
Otho,
9
ova, 16
P.
pacis filius,
143
pacis sacerdotes,
33
paganus,
145
palaestrica,
37
PaJatini,
150
pahnatae,
97,
151
Pandora,
131
panis noster, 122
pantomimus,
35, 65
parentatio,
27
parum, quam,
44
passio,
31
passivitas, passivus,
135
pastor propheticus,
131
Patulcius,
90
pax longa, 116
Pentecosten,
89,
122
perfluus, 22
perjuria, 28
persecutio, 106
persecutions, 116
Petrus exarmatus, 102, 115
Pharisees,
72
philosophi,
49
pigmentarii, 80
pignera,
83
pignora religionis,
129
pileus,
40
pilum,
144
Piso,
13
podium, 8
pollucere, 60
pompa Circensis,
14
pompse,
10,
45
Pompeius Magnus, 2
1
popularia, 8
postes,
89
Postumius,
15
Postumius Albinus, 16
Potentes, 18
potestas,
155
potius, ellipse of,
34
Potua,
17
praecinctio,
9
praedamnare,
96
prsetexta,
97
praetor,
33
Prsetoriani,
150
prasinus,
20,
33
pratum,
156
prinoipes,
34
proclivum,
9
promde,
5,
138
INDEX TO THE NOTES. 169
promiscue, 12
prophetife,
115
proseuclia, 68
prospicere,
133
Protectores,
150
provinciales,
97,
151
proximum, 8i
pudor,
96
pugiles,
24
pullati,
9
pultes pridianae, 18
purgatory, 121
Q.
quaestiones, 116
quaestuaria,
52
quadrigarii,
41
quam, use of,
34, 44,
T03,
155
quam, quam,
63, 76,
loo
quanti,
67, 130
quantuli,
130
quantum sibi libet,
94
qui for quis,
31
Quinquatrus,
74
quod, use of,
141, 142
B.
radius,
74
ranunculus,
48
ratio,
125
redimere,
96
regnum Christi,
99
Regillus,
15
remedia,
71
renimtiare sibi, 1 10
renuntiatio,
10,
29, 119
repraesentare,
58
repudium,
35
respondere,
142
retiarii,
46
retro,
50, 90
revelationes,
50
Robigo,
13
TERT.
Romulus, 12
rosse Midse,
156
rubens,
52
rubeta,
48
rudis,
40
rufatus,
115
Euncina,
17
russeus, 20
sabbata, 88
sacellum, 68
sacerdos,
28,
43, 97
sacerdotes pacis,
33
sacramentum,
67, 142
sacrificatum,
29
sacrificia,
27,
94
sagina,
26,
37
Saint-worship,
17
salapitta,
43
saltatio armata,
14
Salus,
17
Samothraces, 18
sancti,
33
sanctum,
46
sanguinis perditionis,
63
sapiunt,
38
sarcina,
155
Satumalia^
77,
88
Saxons, 26
Bcena,
36
scilicet, confoimded with sed, 128
scopulus,
40
scriptura,
7, 8, 30
scriptural quotation, 102, 107
secundum, 8
sedes, sellse,
15
Segesta,
17
Segetia,
17
Seia,
17
Senonia,
17
sensus, 126
septem idol,
75
Septimontium,
77
sepultura^ 80
170 INDEX TO THE NOTES.
Seriphus,
42
serpentis simulacnun,
65
Sessise,
17
Severus,
113,
116
Shang-ta,
17
Shin,
17
siforte,
137, 136
Sigillaricia,
77
eignaculum,
45,
123
signant,
46
signiun,
45,
lor,
144
Socrates, 140
solis sedes, 16
ffdhoiKifffjLbs Twj ^Swwv, 126
Bolutiores,
52
spectacula,
45, 53, 154
specvilatores,
114, 150
spina,
14,
16
spoliaria,
154
epongia,
46
sponsio,
32,
102
stadiiun,
25,
26
stationes,
143
statum, 118
status,
43
stella Christi,
73
stipatores, 150
stipem,
76, 77
strense,
77,
88
strophse,
51
strophiolum,
157
stupidi,
43
stuprum,
58
suaviludius,
39,
129
Bubjunctive in protasis,
12,
79, 93,
123, 134
succidere, 128
sufii-agia,
87
superduci,
142
Bupplices,
132
Buus for ejus,
38, 84
syngrapha, 106
T.
tabula,
75
Taivlai,
149
tanti,
67
tanto abest,
155
Tarquinius Priscus,
24
templum, 68
teneri, xo6
tensa,
14, 15, 151
tentare, 86
ter mergitari,
119,
120
tergiversatio,
39
theatre,
9,
21, 22,
35
Theodoric,
34
Theodosius,
69
thermse, 26
thurarius, 81
thus, 80, 8r, r^o,
^44
Thyrseus,
91
Tiber,
27, 72
Timaeus Siculus, 11
tituli,
57, 94
toga pura,
92
toga virilis,
93
Tow-shin, r7
trabea,
97
tradition, ri7, ri9, ^24
transubstantiation,
69
Trochilus, 20
tuba,
144
tunica Jovis,
97
Tutulinse,
17
Tyrrheni, 11
U.
unguenta,
149
Unxia, r^
usage, r24, ^25
utor with accus., 140
vacare, 7r
vacat, r39
Valentes, r8
Valentinian, 26
vanvun,
78,
ro2
INDEX TO THE NOTES. 171
velabrum,
14
venatio,
36
venetus,
20,
33
Venus,
22, 48
vertex,
109
via, 8
Victa,
17
viderit,
15, 30,
69, 79,
117
vincula administrare,
96, 143
violae,
156
virga, 10 r
virga
damnata,
146
Vitelliua,
7
vocales,
52
vocatus,
93
voluptas publica,
38
votorum nimcupatio,
148
X.
xystici,
41
zelus diaboli,
7
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