4. patientia: by remaining inactive (quiescendo, 21, 1) one 'endures' that

4. patientia: by remaining inactive (quiescendo, 21, 1) one 'endures' that

21,1 - 21,2 L. l , L.-L. l,J L.Ol

Sicut caverunt testamento suo, sicutfidei commiserunt, sicut adiuraverunt, ita teneo; scorp. 1, 3; see also Bohm, 167. congressione: here the meaning is simply 'contact'. In idol. 2, 2 the word is a synonym of concubitus. The meaning of congressio most frequently found is 'pugna, certamen' (in Tert. e.g. res. 48, 1). iuratione vel aliqua testificatione), and the Christian keeps silence out of fear to be rec!,)gnized as such. Tertullian distinguishes two possibilities with regard to the heathen party: he may be unfriendly or friendly. In both cases the Christian has to react in order to avoid idolatry.

2. A reaction on a malediction (21, 4-5) If a Christian reacts on a malediction by returning it, he perpetrates, of course, idolatry. He behaves as a heathen. This is the only case in which the Christian himself says something; and one could assert that it is almost open idolatry, if a Christian says: 'may Jupiter be angry upon you'. But also if he says nothing but becomes angry about the malediction, he is idolatrous, because his becoming angry means in fact that he gives honour to the gods.

The Christian should even return the malediction by a benediction in the name of the one true God (Luke 6, 28: Benedicite maledicentibus vobis).

3. A reaction on a benediction (22, 1-4) A Christian gives an alms to a heathen. The latter says 'may Jupiter bless you' . Here the Christian may not keep silence but has to say that he did it to honour God. Objections as 'God knows my intention' and 'one has not to make oneself known' do not stand the test.

3. sponsionem: 'acceptance of the covenant' (Currey). Gelenius, followed by Pamelius and Rigaltius, conjectured (or found in his Codex Masburensis?) responsionem. We best quote here Currey's note in full: 'sponsio, on the part of him who binds himself, is opposed to obligatio, on the part of him who binds him. The party who would bind you to a certain covenant, in the name of a heathen god, meets you either as an enemy, or as a friend; 'if as an enemy, you are called to the battle, and must fight; if as a friend, with how little risk will you transfer your acceptance of the covenant to the name of the Lord, and so do away with the form of binding used by him, through whose instrumentality Satan sought to bind you to the service of idols, i.e. to idolatry' . '

4. patientia: by remaining inactive (quiescendo, 21, 1) one 'endures' that the idolatrous act takes place, and therewith one becomes guilty of idolatry.

impositis: by the oath the majesty of the gods is, as it were, laid upon the parties, and by accepting this one subjugates oneself (obsequium) to the gods.

Scio quendam: cf. idol. 15, 7 Scio fratrem; an. 51, 6 Scio feminam. Tert. often refers to experience (cf. also an. 9, 4 and exh. cast. 12, 6). cui dominus ignoscat: an interjection like the one frequently found in Jewish texts

('blessed be His name'). per litem: 'id est, inter litigandum' (Iunius). Jupiter tibi sit iratus: this expression is common since Plautus (e.g., Amphitr.

392 and 1022); cf. TLL VII, 2: 374, 72-375, 9. immo tibi: De la Cerda rightly refers here to Martial. 5, 63, 5-6 (the poet has just, quite insincerely, praised the poems of a certain Ponticus): 'Hoc sentis?' inquis (sc. Ponticus)

1. obligat iuratione: Tert. discusses the case in which a heathen confirms by an oath (viz., by his gods,) that he will do what he promises to do. This is, of course, a binding of himself to his gods; but Tert. underlines that it is also a binding of the Christian to these gods (viz., through the intermediary of the heathen's binding). This leads to the statement in par. 2: 'it does not matter whether you yourself swear by the idols or whether you are adjured by a pagan and let this pass'. As to obligat, cf. Waszink's note on an. 39, 3

(p. 445). Iuratio is found here for the first time; Hoppe, Synt. 93 and 116, rightly supposes that it was coined by Tert. for the rhyme with testificatio. vel aliqua testificatione: a testijicatio is less strong than an oath; for instance, a solemn promise in the name of a god. ne intellegaris: sc. esse Christianus.

This point has been amply discussed in the second half of ch. 13. maiestatem ... cui us causa: to swear by a being is an acknowledgment of the majesty of that being; the majesty is even the cause of the binding.

'faciat tibi sic bene Caesar, sic Capitolinus Iupiter'. Immo tibi. aliter:

Latinius reads aliud here, but facere is used here in an absolute sense, as is rightly observed by Bohm, 168, who refers to the numerous instances mentioned in TLL VI: 120, 99 seqq. credidit: for this use of the perf. credidi, often with an ingressive force, cf. Waszink's note on an. 50, 5 (p. 526) and Bohm, 168-9. remaledicens: a very rare verb, which seems to have been coined by the emperor Vespasian (Suet. Vesp. 9, 3). After Tert. it is only used by Jerome (ep. 69,9), who has borrowed so many words and locutiones from Tert.

2. dicendo ... an audiendo: Tert. deals here with idolatry in words. It appears that silence can be equivalent to words; cf. the well-known adagium: qui tacet, consentire videtur. ab alio adiuratus: 'when somebody else swears to you by them (i.e. the idols)' . Tert. uses this verb twice with daemon or daemonium as an object: apol. 32, 3: ceterum daemonas, id est genios, adiurare consuevimus, ut illos de hominibus exigamus; exh. cast. 10, 2: si daemonium adiurat; for a similar use in Min. Fel., Cypr. , Lact., Aug. see

5. iam si insanis ..• timoris tui: Latinius conjectures idololatria instead of idololatriae (B); Iunius is uncertain which of these two readings he should

TLL I: 713, 49 seqq.; moreover, he uses it twice absolutely: praescr. 37, 5:

22,1-22,3 2~3 .Ll ,J-.L.L, 1

adopt, whereas De la Cerda reads timor tuus, thus combining projessio with id%/atriae only. Currey observes: 'No change is necessary: 'The profession of your fear will be the profession of idolatry' .' It is far from certain that this explanation is the correct one. If one wants to adopt it, one may also think of a haplography: erit id%/atriae projessio <projessio> timoris tui. However, it is also possible to find here an instance of the 'possessive genitive', better formulated as 'genitive of the rubric': 'then the profession of your fear will belong to the domain of idolatry' . For the rest one should bear in mind that the timor discussed here is different from the timiditas mentioned at the beginning of this chapter. Here the timor is the fear of the malediction (which implies that one believes in the existence of the pagan gods), whereas the timiditas mentioned above refers to the fear to be recognized as a Christian.

Iovis honorem facis: one would expect: lovi honorem jacis. Tert. rather frequently uses the genitive instead of the dative. Cf. Waszink's note on an.

6, 3 (pp. 137-8) and the index of his edition, p. 643. ut et idola destruas: the use of the expression idola destruere is surprising here, if one does not recall to mind that in Tert. 's view 'idols' are not only the images of the gods but also the gods themselves and everything that functions as an intermediary entity between man and demon (see J. C. M. van Winden's paper in Vig. Chr.

36, 1982, 108-14). deum praedices et adimpleas disciplinam: these words indicate the confession of the true faith and the life in accordance with Christian law. that a Christian endures to be blessed by a pagan god and therewith omits to reject an impure blessing. Benedici per deos nationum est maledici per deum: an aphorism as Tert. likes them. Every service of the gods of the heathens, i.e. every service of the demons (resulting in their 'blessings'), is an offence to God (resulting in His punishment).

2. eleemosynam: for the behaviour in case of alms-giving, see Rambaux, 159, n. 307. coloniae genium: since it is practically certain that Tert. wrote the present treatise at Carthage, which in his time was officially called Colonia lulia Carthago, it seems to be probable that Tert. is referring here to the genius of Carthago, which is mentioned several times both in inscriptions and in literature. Cf. CIL III 993: Caelesti (sc. Iunoni, = Atargatidi) ... et

Aesculapio ... et genio Carthaginis et genio Daciorum; Aug. sermo 62, 6, 10 (quoted in TLL VI: 1830, 57-65). For the identification of genius with daemon(ium), cf. an. 39,3: sic et omnibus genii deputantur, quod daemonum nomen est with Waszink's note (p. 445); cf. also the note on 1, 5 daemoniis.

The connection of genius with the genit. coloniae is also found in CIL III 4153: genium c(%niae) ... cum suo templo ... d.d.d.; ib. II 6671; ib. VIII 1206: genio col. luliae Hipp(onis) Diarr(hyti). imprecetur: De la Cerda observes on this verb: 'Dictum pro adprecetur. Sed notanter voluit scribere imprecetur indicens adprecationes gent ilium esse verius imprecationes'. This observation, though sagacious, is erroneous. De la Cerda supposes that imprecari always has a pejorative sense but this is not correct. It is true that the sense mentioned occurs more frequently (TLL VII, 1: 675, 42-66; Tert. test. an. 4, 5 and ieiun. 6, 6) but one can also imprecari prospera (ib. II. 6773); the oldest instance of this meaning is Apul. met. 9,25, the next one being the present passage. The verb adprecari quoted by De la Cerda is extremely rare (Hor. carm. 4, 15, 28 and four instances in Apul. met.). idolorum honor: = idolo/atria. One should recall to mind that, in Tert.'s view, the gods themselves are idola. per quae: quae refers to idolorum, i.e. the pagan gods by whom he renders the favour of a benediction (gratiam benedictionis), thus compensating the alms. So compensare means: 'to render by way of compensation'. The thing that one renders is the object of compensare, not the thing that one compensates. We have here the same construction as with mutare: mutare aurum argento means 'to exchange silver for gold' (= 'to receive gold in exchange for silver').

22. 1. Aeque ... sustinebit: B has no distinction between disciplinam (21, 5) and aeque; its heavily corrupted text runs as follows: ... disciplinam aeque benedici deos nationum Christum Sationistus non sustinebit. Gelenius, too, has no distinction between the two first words but he makes two corrections by adding per before deos nationum and reading Christo initiatus. Aeque:

De la Cerda reads atque, which is certainly wrong, since the reading aeque gives an excellent sense: as in the previous chapter a malediction could not remain unanswered, here it is said that, in the same way, a benediction may not be endured. Christo initiatus: the reading of B (Christum Sationistus) is impossible, so that it will be best to follow Gelenius, who provides an entirely acceptable reading. The participle initiatus occurs in Tert.'s works with a dative (e.g. bapt. 5, 1) and an accusative of the internal object (e.g. apol. 8,

4: talia initiatus; cf. Waszink's note on an. 43, 12 (p. 473)). ut non semper reiciat: Pamelius deletes non, which is rightly refuted by De la Cerda. The cause of the difficulties in the interpretation of this passage lies in the fact that the consecutive clause (ut non semper, etc.) contains a consequence, not of non sustinebit but of sustinebit alone. Or to put it in a different way: the negation of the main sentence concerns not the verb sustinebit alone but this verb together with the consecutive clause. Tert. states that it should not happen

3. daemonia non honorentur: the id%rum honor is in fact an honour bestowed on the demons, who use the idols as an intermediate entity between human beings and themselves. praeceptum eius idolothytum quodammodo feci: praeceptum should be understood here as 'that which has been commanded' and refers to Si dedero eleemosynam, etc.; in other words: the

.. U, REMARKS

"::"::,4- .. U , SURVEY

praeceptum denotes the alms; now this alms becomes in a certain sense a help us (financially) or confer upon us the courage to break the bonds of necessity, lest our written statement be brought forward against us on the day of judgment (§ 7).' idolothytum, i.e. something dedicated to the idols (and thus to the demons), if one silently accepts a blessing in which the name of a pagan god (= a demon) is included. For idolothytum cf. 10, 2.

Remarks 4. Nemo se debet promulgare: from the context it is evident that after se we should supply: esse Christianum; we can also say that se stands for fidem suam. The same words have to be supplied to nec negare, negat, and dissimulat. Negat enim: by not making oneself known as a Christian one makes other people think that one is not a Christian (= dissimulare). This is, in TerL's opinion, a denial of faith, which is idolatry. utique: with regard to negatio everybody will agree, that it is idolatry; hence utique, = 'of course'. sive in factis sive in verbis: these were the two subject-matters treated until now.

On this chapter we have published a special article in Vig. Chr. 36 (1982), 1523 to which we refer the reader in particular for the establishment of the text. a. The structure. After discussion idolatry in facts (ch. 3-19) and in words

(chs. 20-22) Tertullian now in the last chapter before the epilogue deals with a kind of idolatry which consists in both deed and word. Herewith this chapter becomes a climax. b. The subject-matter. The essence of the offensive activity is to be found in the words Pecuniam de ethnicis mutantes ... iurati cavent (viz., some Christians). There are Christians who, when borrowing, give a written guarantee

(cavent) under oath (iurati). Now Christ has forbidden to swear. (Praescribit Christus non esse iurandum.) Ch. 23. Idolatry in deed and word: the contract of borrowing

'There occurs also a kind of hidden idolatry in both deed and word, viz., the act of borrowing money from heathens. Although at first glance this act seems to be something harmless, in actual fact a written guarantee under oath is given here (§ J). Now Christ forbids swearing.

The Christian who borrowed money from a heathen had, of course, to give a guarantee (pignus; cf. sub pignoribus fiduciati), but, moreover, he had to sign a written declaration which contained a description of those guarantees and also an oath formula. This was, of course, an oath by pagan gods. The Christian had to do nothing else than to sign the document. Now the imaginary opponent in this chapter tries to minimize the weight of this activity. First he states that he did not know about an oath; he just signed the document. Tertullian answers that the document itself testifies against him.

Then the opponent says: "I have written (i.e. signed the document), I have not said a word" . Tertullian answers that one cannot write something without inner participation. Nor does the objection that somebody else dictated help the opponent to escape. His two further arguments (the levius crimen that avoids the maius, and the tacita vox that would be invalid) are equally rejected by Tertullian.

One may try to escape the verdict by saying 'I have only written, but I have said nothing'. Here an appeal to nature and to human consciousness are indicated. To nature, because the hand cannot write anything, which the soul has not dictated (§ 2); and if one objects that another has dictated, Tertullian appeals to human consciousness, since that, which another has dictated, is taken up by the soul and transmitted to the hand, whether the tongue takes part in this action or remains at rest. This opinion is confirmed by the word of the Lord who says that the act of sin lies in the mind and in consciousness

(§ 3). Now since the Christian in question has given a guarantee, he was conscious of it and so he cannot take distance from it saying 'I was not willing to do so' (§ 4).

Nor can it be tried, by means of a lighter crime, to exclude a greater one by saying: 'I do admit that I have acted wrongly by giving a guarantee, a thing forbidden to a Christian; but I have not sworn, and so I have not denied my faith'. Even if you had done nothing of the kind, you were still guilty, if you

How can Tertullian call the act under discussion idolatry in deed and word?

Here one should recall to mind the cases of idolatry discussed in ch. 21-22.

By not reacting against idolatrous words spoken by heathens a Christian became guilty of idolatry in words. In the present case the Christian signs an idolatrous declaration (the signing is, of course, a deed; hence idolatry in deed), and therewith he makes the words used by the heathen in the declaration his own words (hence idolatry in word). had consented to have done it (i.e. to give the guarantee).

The Christian may insist saying that the silence in which this act takes place makes it invalid (§ 5). This objection is easily rejected by referring to the case of the mute Zacharias (Luke J, 20. 62 ff), whose speechless voice was most clearly heard and had full validity (§ 6).

In a reaction by letter on our article in Vigi/iae Christianae and recently in his excellent monograph 'Ecclesia sordida?' Georg Schollgen (Bonn) objected to the solution of the difficulties with regard to the text at the end of 23, 1

Let us pray the Lord that the necessity for such a contract does not come over us and that, if it should happen, He may either enable our brothers to

L3,1 .Lj,l L.15 I

that the juridical praxis of that time does not admit such a solution. If one takes tempus persecutionis, locus tribunalis and persona praesidis as an indication of an official document, one has to assume that such a loan contract would be concluded before a praeses (= governor), which is hardly credible. Moreover, private law did not require an oath for such a contract in the time round 200. We think that Schollgen is right when he states that it is hardly imaginable that the governor of the province had something to do with a private contract of the kind discussed here. On the other hand, it is evident from the present text that (1) a written document was made (scripsi, and above all il/ae Iitterae negatrices vicariae oris nostri); (2) this document contained an oath formula (iurati cavent); (3) it had to be signed by the borrower and, as it seems, by advocati (signatae sign is non iam advocatorum). Thus there was a document which included an oath. also occurs in the quotation of Hebr. 4, 12 in Iud. 9, 18. tibi: this is, of course, the fictitious Christian who by signing a bond without speaking actually commits idolatry. quasi vacet in utroque: 'because, as they (viz., the opponents) assert (quasi), idolatry is absent in both (viz., in deed and in word),. The same meaning is found in the Non valet of par. 5. On the meaning of vacare, which in several passages in Tert. 's works is practically equivalent to non esse, see Hartel, 4, 78-9, and Waszink's note on an. 44, 1

(p. 477). dum factum ... non tenetur: the arguments of the opponents consist in minimizing their inner participation in what is written in the document that they signed ('dictum non tenetur'). In what follows the opponent will also try to attain his purpose by stating that he did not know that there was something idolatrous in the document he signed. fiduciati: the deponential form of the verb fiduciare, as also its absolute use, only occurs here (see the article by Ed. Fraenkel S.V., TLL VI: 703, 30-1). Concerning the details of this form of contract, cf. Leonhard, art. 'Fideicommissum', RE VI, 2272-75, and Manigk, art. 'Fiducia', ib. VI, 2287-2316. cavent: 'they give a written guarantee'. The present passage is quoted in TLL III 637, 37-9, under the heading 'securitatem, cautionempraestare ... 2. alteri, i.q. promittere,

Was the contract concluded before the praeses = governor? Certainly not.

But this does not exclude the possibility that the document contained the features mentioned in 23, 1 viz., tempus persecutionis, etc. These indications were perhaps taken from other contracts in order to give weight to the one under discussion here. This might be explained as follows. There has been a tendency in Roman law to give more security to the recipient of the pledge.

This pledge remained the property of the person who borrowed the money.

In order to give more security to the recipient, the property, which in the public sphere remained with the pledger, was transferred to the recipient in the private sphere. This was a question of fiducia. Hence perhaps in our text: sub pignoribus fiduciati. See A. Beck, Rdmisches Recht bei Tertullian und

Cyprian, Halle 1930, 21970 p. llO, Anm. 1 "Gemeint sind hier durch fiduziarische Eigentumsiibertragung gesicherte Darlehen". This would mean that one has to do here with a private document that would have been satisdare stipulatione aut fideiussoribus aut pignoribus aut poena a. absolu te'. All other passages quoted as instances of this use of the verb (ib.

637,37-49) are from legal texts. Currey here quotes Suet. Cal. 12,3: pollicitus (sc. Caligula) et matrimonium suum, si potitus imperio fuisset, deque ea re et iureiurando et syngrapho cavit. etsi negant ... persona praesidis: in B the text runs as follows: et se necant: se scire volunt scilicet tempus persecutionis et locus tribunalis et persona praesidis. Oehler adopted this form of the text, only correcting the clearly senseless necant into negant. Oehler's reading cannot be maintained: perhaps one could explain se negant as meaning se negant esse Christianos, but how to explain se in the next phrase? In his Patristische

Studien, von Hartel made a conjecture which seems to open the way for a solution of the problem. He proposes to read: iurati cavent, etsi negant se scire; volunt scilicet, which is a very good conjecture, existing mainly in a rearranging of words. The phrase etsi negant se scire fits well into the context, because further on (par. 4) Tert. is going to argue: neque ignorasse te contendere potes. On the other hand, Hartel's explication of the second part of the phrase is quite erroneous. His argument runs as follows: 'das (= iurari) verlangt namlich so die Zeit der gerichtlichen Verfolgung, der Gerichtshof und der Richter, indem eine Verfolgung von Contracten ohne eine auf diese drei Punkte sich beziehende Eidesformel nicht als gesichert gelten kann.

Dieser Einwand, welcher das iurati cavent entschuldigen solI, wird kurz abgetan: praescribit Christus non esse iurandum' (for a more detailed description of Hartel's argument, see our paper, p. 19). In our view the weakness of Hartel's argument lies in the first place in the interpretation of persecutio as 'adorned' with official features in order to give more weight to it. Moreover, as we have argued at 17, 1, the term praeses seems not to be restricted to the praeses, i.e. the governor of a province (cf. the term 'president' in modern languages).

1. In the first sentence of the chapter Tert. compares the act of twofold idolatry, viz., in deed and in word, with a two-edged sword or knife: bis acuta et infesta utrimque: we adopt the conjecture, or rather, the reading of Gelenius, since it is not absolutely certain that this is a conjecture, cf. supra, p. 4 (B has utrique), for it is a case of idolatry with two sides and hence cutting, and therefore dangerous, from both sides; utrimque corresponds with the preceding bis. As to bis acuta, it is worthy of mention that Scaliger wrote in the margin of his copy of Iunius' edition &fJ,cp(cr'tOfJ,O~. However, Tert. is thinking here of Apoc. 2, 12: 't~v P0fJ,CPC(\CXV 't~v o(cr'tOfJ,OV (Vulg. utraque parte acutam) or Hebr. 4, 12: fJ,aXCXlpCXv o(cr'tOfJ,OV (Vulg. gladio ancipitl). Bis acutus

1.5,1.

",J,J-",~,~

'Verfolgung von Contracten'. Apart from the fact that this is a strange idea, Hartel has to assume that not only tempus but also locus tribunalis and persona praesidis must be constructed with persecutionis, which is hardly of a passage of the New Testament Tert. wants to characterize the unreliable behaviour of a Christian who denies his faith. naturam et conscientiam advoco: an appeal to nature occurs frequently in Tert.'s works. We may say that the entire treatise De testimonio animae (with the parallel passages in apol. 18 and an. 41) is based on it. Further we may mention an. 25, 3, where

Tert. interrogates pregnant women concerning the question whether the embryo is a living being, this in order to refute the Stoics who asserted that the soul only entered the body at the moment of birth in consequence of the first contact of the body with the cold air (~uxTj - ~uxo~); for all further details see Waszink, ad loco (p. 321). conscientiam: of course this word does not mean here 'conscience' but 'consciousness' = 'the fact of knowing', defendable. But, secondly, why should Tert. formulate an excuse for something which the opponent states he does not know? In our opinion the object of volunt is not iurari but sciri. The Christian borrower who signed the legal document said: 'I did not know about an oath'. Tert. replies: '< you may say that you did not know, > but, of course, the document that you signed wants you to know what is in it'. Instead of speaking about 'the document' Tert. sums up three characteristic elements of it. Such a document always had a form like this: 'on that and that day, at that and that place, there appeared before me, the president'; that is to say, it always contained the tempus persecution is, i.e. the time of legal action (persecutio does not mean here

'knowledge'. Cf. further the note on 13, 6. In the present passage conscientia of course refers to the fallacious statement negant se scire. Tert. 's appeal to nature and to awareness (conscientia) is an appeal to the process that takes place when one writes, and to the human awareness at this activity. The appeal to nature runs as follows: '<you cannot say that you just wrote, and did not say a thing, suggesting that you did not mentally partake in what you were doing, > because your hand can only write what your soul (mind) has dictated, even in the case that your tongue remains inactive at the dictate (of the mind)'. And Tert. adds: 'although < even in the latter case> the soul also gave its instruction to the tongue, either something conceived by itself or something delivered by somebody else'. In other words: even in the case that the tongue remains inactive, the soul gives its order to it and to the hand that writes. The fact that the tongue does not react is of no consequence. Thus the opponent's attempt to escape by stating that his tongue did not partake in the action is not valid. aut a se conceptum aut ab alio traditum: at the end of the preceding argument Tert. realizes that the opponent could still find the following excuse: 'I admit that I signed the document which contained the text of the oath but it was somebody else who dictated the oath'. This is another way of denying inner participation in what was in the document. It is here that, after the appeal to nature, the appeal to the humane awareness (conscientia) is made: Tert. asks whether what someone else has dictated does not result in an activity (i.e. the activity of the hand that writes) via the mind of the writer, whether the tongue intervenes or not. Thus the opponent cannot keep free his mind from participation in this manner either, because his mind partakes in the action. 'Hence', Tert. continues, 'the Lord has rightly said that sin lies in the human mind and the human conscience'. He points to Matthew 5, 28 (or rather, as Currey rightly observes, to a mixture of Matth.

5,21 and 15, 18), where the concupiscence which ascends into the heart of a man is held as a deed.

'persecution' but, as the OLD, s. v., 2, says: 'The carrying through or completion (of an enterprise)', for which is quoted Apuleius (so much imitated by Tert.!) met. lO, 27: incepti negotii persecutionem), the locus tribunalis and the persona praesidis. So, instead of saying 'the legal document wants you to know', Tert. says: 'the time of the action, the place of the judgement-seat and the person of the presiding judge want you to know'. It seems worth while to mention here that in the copy of Iunius' edition which contains in the margin copies of Scaliger's notes by Dominicus Baudius (Leiden P.L.

754.A.II) there is a note, viz. persequentio debiti, which does not occur in the copy which contains notes in Scaliger's own hand (ib., 754.A.lO); so we may suppose that this correct interpretation is due to Baudius himself.-On the use of persona, cf. Braun, 2lO with n. 1.

2. Praescribit Christus non esse iurandum: cf. in this context Dolger, Sonne, 113 seqq. (par. 15: 'Der Treueid fUr Christus'); see also Klostermann on Matth. 5, 34-7 (HdbNT 4,46-7); Windisch on Jac. 5, lO (HdbNT 15,32-3);

Bigelmair 100 seqq.; R. M. Grant, 'Sacrifices and Oaths as Required of Early Christianity', Kyriakon, Festschrift Joh. Quasten (Munchen 1970), 1, 12-7.

Tert. continues to refute the two attempts of escape of his fictitious opponent, viz., 'I did not say a word' and 'I did not know about the oath'. He starts with the following objection of the opponent in direct speech: 'I wrote (I signed) but I did not say a thing. Now it is the tongue that kills, not the (written) letter'. This is, of course, a variation, or, rather, the opposite of 2

Cor. 3, 6: 'to y~p YPcXfJ.fJ.1X &1tOX'td\l~L, 'to o~ 1t\l~UfJ.1X ~W01tOLEL. Tert. quotes the sentence in Marc. 5, II, 4. He could have replied here that the statement of his opponent does not agree with 2 Cor. 3, 6 of which everyone thinks first in this context but he has probably borne in mind that his opponent referred to what is said about the evil of the tongue in the Epistle of James 3, 5-lO.

There is, of course, also a possibility that by this totally incorrect reminiscence

L j , ) - L j ,b

3. animo: suddenly Tert. substitutes animo for anima. In his early treatises he does not yet make a sharp difference between these two terms, as he will do afterwards in an. 12 ('animus = vou~, anima = cjJuxi}'). It remains, of course, possible that here animo is a faulty reading which was already present in the archetypus. delinqui = peccari; cf. the note on 1, 1 (p. 80). Si

... teneri: here the correct interpretation was already given by Oehler ('Pendet hic infinitivus ab praecedenti inquit') and Currey. Inquit is connected with an accus. cum infin. and is put at the place which it usually has in sentences in direct speech. Of this use sixteen examples are quoted in TLL VII, 1: 1779,

4-20. The first instance quoted is Paulus dig. 10, 3, 19, 4: nec videre <se> inquit Pomponius, quare, etc., the second Tert. Marc. 5, 18, 1: Datam inquit sibi apostolus gratiam, etc. In a great number of passages from legal texts an accus. cum infin. only seems to be connected with inquam because, as A.

Szantyr, the author of this article in TLL, observes (ib. 1775, 34-5), it actually depends on a verbum dicendi in the preceding sentences, e.g. Ulpianus dig.

6, 1,5,1: idem scribit ... quosdam existimasse ... ; sed si deduci, inquit, non possit ... esse vindicandum. person singular: instead of effici we should, therefore, read effeci or rather feci. In consequence, the form facis cannot be maintained. Now the oldest testimony (B) has facit; we suppose the loss of the subject of this verb and read the text as follows: ut dicas: 'Falsum plane feci cavendo, quod non facit

< Christian us (or fidelis?) >; tamen non negavi, quia non iuravi.' Kroymann went in this direction but did not come to a satisfactory solution (see the second apparatus in the CC edition). The opponent admits that he, indeed, has done something 'false' by giving a guarantee (cavendo), which is something that a Christian does not do. 'I did', he says, 'do something false, but I did not deny my faith because, in fact, I did not swear'. quoniam (B) ... consenseris: this is a sharp reaction at the argument of the opponent: 'because, even if you had done nothing of the kind (i.e. even if you had not signed at all), but you had consented (i.e. even if you had only said) to have done it, you would be said to have sworn'. This establishment of the text makes it unnecessary to read Quin immo with Reifferscheid or Quinam? with Hartel.

The latter scholar writes: 'Diese Zwischenrede (sc. Tamen non negavi) macht es unmoglich, das tiberlieferte quoniam zu halten' . With our conjecture there is no Zwischenrede any more and the quoniam-sentence simply explains the previous non potes ... excludere. Non valet ... sonus: In our opinion this sentence must contain a new objection by the fictitious opponent, since the next sentence is opened by At enim which is the usual beginning of a refutation. Kellner also supposes that Tert.'s opponent is speaking here but, by assuming that the sentence is a question, he makes him pronounce what is a refutation of his opinion, viz., 'Das lautlose Wort, erlangt es nicht Kraft durch die Feder, der unhorbare Ton nicht in den Buchstaben?' . Thelwall does not suppose an occupatio as assumed by us here but lets Tert.' s argument just go on: 'Silence of voice is an unavailing plea in a case of writing, and muteness of sound in a case of letters' . In our conviction, the opponent tries once more to reduce his activity in signing the document to something without value:

4. Cavisti ... noluisse: Tert. concludes: 'Thus you gave a guarantee and this has evidently ascended into your heart'. The whole previous passage was meant to prove that there was an inner participation in the act of signing the document. 'And', Tert. concludes, 'you cannot contend that you were ignorant or unwilling'. Here it appears that the argument just given also refutes the other objection of the opponent, viz., that he did not know.

5. Dam cum caveres ... quam cogitatu: Tert. underlines the conclusion by stating: 'For since you gave a guarantee, you knew, and since you knew, you were, of course, willing'. 'And' he adds' <what happened there> is something not only in deed (the signing itself) but also in thought (the inner participation),. et est (B; defended by Hartell, 54) is undoubtedly the correct reading: it refers to the act of cavere, the cautio. Currey follows Gelenius, with Pamelius and Rigaltius (et es tam in facto quam in cogitatu), observing on all the conjectures (egisti Oehl., haeres Latinius): 'The sense is the same:

'You are in (i.e. you are convicted in) act as well as thought'. ' Nec potes ... excludere: now Tert. anticipates another objection. The opponent could try to justify himself by conceding to have committed a minor crime (this must be the signing of the document, as Hartel, 1, 54, rightly states) in order to exclude the major one, viz., the swearing. Oehler gives an erroneous interpretation: 'Levius crimen est err are , maius negare dominum Christum'. _

Falsum ... non iuravi: the text of this sentence is in serious disarray. We think that the words tamen non negavi must be preceded by another statement in direct speech, and that, in consequence, the main verb must be in the first

'The voice in the pen is without sound and the sound in the letters is without voice; they are, therefore, without force' . Non valet is practically synonymous with vacat in par. 1.

6. At enim Zacharias ... vocalior: Tert. 's answer to the preceding argument of the opponent is: 'But <this is not true, > because Zacharias, being punished with a temporary privation of his voice, 'pronounced' the name of his son by way of his hand' (Luke 1, 63). And he describes the process as follows: 'Zacharias held a colloquy with his mind, passed by his ruled out tongue, and with the help of his hands dictated the name (John) from his heart.' loquitur ... vocalior: this is an excellent example of the carefully elaborated style of Tert. : two verbs with an adverbial adjunct are followed by two corresponding subjects accompanied by a predicate: loquitur in stilo ...

we learn something new about the above document, viz., that it was signed not only by the debtor but also by witnesses (advocati) . At the final judgement this document becomes, in Tert.'s imagination, a charge of idolatry, this time signed by the angels of God.-As to the necessitas mentioned twice in par. 7, it should be noticed that in cor. 11, 6 Tert. denies its existence for a Christian: Non admittit status fidei allegationem necessitatis. Nulla est necessitas delinquendi, quibus una est necessitas non delinquendi. Nam et ad sacrificandum et directo negandum necessitate quis premitur tormentorum sive poenarum. Tamen nec illi necessitati disciplina conivet, quia potior est necessitas timendae negationis et obeundi martyrii quam evadendae passion is et implendi officii.-As the last sentence of this chapter refers to the final judgement, so the final chapter of the somewhat earlier treatise De spectaculis contains a vivid description of the enormous spectaculum once to be offered by the same event. Also ch. 33 of the De anima is finished by a lengthy reference to it (at the end of the refutation of the doctrine of metempsychosis). operandi: Tert. uses a neutral term: he prays that God may give to brethren an opportunity 'to take action'; this action may be a gift or a loan.

In virgo vel. 13, 2 he speaks of a eleemosynae operatio; cf. also Marc. 1, 23, 9: de alien is bonis ... nomine eleemosynae et dilectionis operatur. vel: the alternative is to be so firm that the necessity (of the need) is broken off, i.e. that one does not yield to the need, even if it is at the cost of one's life. Iitterae negatrices: this expression is indeed a summary of the contents of the chapter: the act of signing the formulary here described amounts to a denial of the Christian faith, because it contains the oath which implies an invocation of one or more pagan gods. Negatrix occurs here for the first time. manus omni sono cone/arior / auditur in cera ... littera omni ore vocalior.

Two things should be noticed here: 1) the exact correspondence of the elements: loquitur in stilo / auditur in cera (with the variation in the length of the second syllables of the verbs), and manus omni sono cone/arior / littera omni ore vocalior (with the variation in the first words); 2) the correspondence with the objections to which it is an answer: non valet tacita vox in stilo loquitur in stilo manus omni sono cone/arior and mutus in littera sonus auditur in cera littera omni ore vocalior. Thelwall adopts the translation by Dodgson, who obviously understood the text in the sense given above ('in his pen there speaks, in his waxed tablet there is heard, a hand clearer than any sound, a letter more vocal than any mouth'). From the note added by Thelwall, in which he proposes a different translation, it seems to follow that he had not seen the merits of Dodgson's translation. As to cone/arior: though no editor has adopted this reading of B, we think that the parallelism with vocalior makes this reading very attractive. It is true that this word is found nowhere else in Latin literature; but this is not the only case of Tert.'s use of a hapax with con-: cf. conciliciatus and concineratus (pud. 13, 7), con co lorans

(pud. 8, 2), concubitalis (nat. 2, 11, 3), conresupinatus (an. 48, 2), compacticius (Valent. 31, 1). It is for this reason that, in our opinion, the reading of B should be maintained. Quaero ... compertus est: there seems to be no reason to adopt Gelenius' reading Quaere, which was adopted by Pamelius,

Rigaltius, Oehler, Currey, Reifferscheid (hence also in the CC-edition) and Thelwall, for Tert. very often gives to his observations the form either of a ~uestion or of an appeal (cf. , for instance the advoco in par. 2 and the appel/o

In par. 3; however, it should be noted that Quaere, an occurs in 10, 6).

Quaero, an should be interpreted with a positive sense, like nescio, an; the same applies to appel/o, an in par. 3 of this chapter.

Ch. 24. Peroration The ship of faith has to sail amidst these dangers. Who is thrown overboard is lost (§ 1).

7. Dominum ... angelorum: Tert. concludes his argument with a kind of peroration: 'Let us pray the Lord', he says, 'that we do not come into the need of s~c~ a contract, and, if we come into it, then may God either give to fellow

Chnstlans the opportunity to be active (i .e. to help by lending the necessary money, for then no danger of idolatry will exist) or give us the courage to break off the bonds of all this necessity (and so restrain from going to heathens for borrowing money) in order to prevent that those written letters

(i.e. the document signed by the Christian), which are a denial of faith (negatrices), and which are the substitutes for < the words from> our mouth b.e brought forward against us at the day of judgement, signed with th;

Let nobody say that being in this world one can not avoid idolatry. There is always a way out (§ 2).

The Holy Spirit has relieved our obligations in order to make us free for the fight against idolatry. This obligation must be the centre of Christian instruction (§ 3).

The Ark contained many animals, types of human vices. But there was no type of idolatry. Thus there should not be idolatry in the Church (§ 4).

1. The first section of this epilogue is highly rhetorical. The whole previous treatise was a summing up of hidden forms of idolatry which are a danger for the Christian faith. These dangers are compared here with cliffs and bays, shallows and straits, which the ship of faith has to pass. velificata spiritu s~gnature, not now of the witnesses but of the angels'. Tert. lets the document sl~ned by the Christian debtor (who, in Tert.'s view, therewith denied his

;~Jth) pla~ a part ~t the final judgement. 'It will be brought forward,' he says, sIgned wIth the sIgnature, not now of the witnesses but of the angels.' Here

24,1 - 24,3 2Y5

dei: 'her sails filled by the spirit of God' (Thelwall). As it seems, we find here the meaning mentioned in the OLD as 3b, 'to direct the course (in flight)', of which twb instances are quoted from Apuleius, viz., Flor. 22: aquila ... velificatas alas quo libuit advertens and De deo Socr. 7: ut eorum (sc. daemoniorum) quisquam ... Atto Navio avem vetificet (this passage is not treated in the commentary by J. Beaujeu, ColI. Bude, Paris 1973). velificata ... fides navigat: much has been written on the comparison of the Church with a ship; we limit ourselves to quoting the most important publications: F. J. Dolger, 'Das Schiff der Kirche', in Sol Salutis, 272-9; J. Danielou,

'Le navire de l'eglise', in Les symboles chretiens primitifs (Paris 1961), 65-76;

E. Peterson, 'Das Schiff als Symbol der Kirche in der Eschatologie', Theol.

Zeitschr. 1956, 77 seqq., = Friihkirche, ludentum und Gnosis. Studien und verb is found in Florus epit. 2, 11, 6 (two very uncertain instances in Seneca dial. 6, 24, 5 and 10, 2, 4; cf. TLL IX, 2: 529, 22-6). TerL uses this verb in its literal sense, as is evident from Paul. ex Festo p. 211 L: offucare: aquam in fauces obsorbendam dare. desorbet: in TLL V, 1: 735, 24-6 the explication 'i.q. devorare' is given; in our view dewas chosen on account of ad inferos. The only other passage where this verb occurs is Mart. Cap. 8, 604:

Silenus .. , blandum stertens ranae sonitum desorbentis increpuit. As De la Cerda observes, Tert. may think here of the Charybdis; cf. Verg. Aen. 3,4202 (a famous passage, which Tert. may have had in mind, it may be subconsciously): Charybdis ... imo ter gurgite vastoslsorbet in abruptumfluctus.

2. quis tam tuto praecavebit?: 'Who could be careful to such an extent (tam) that he avoids every wave of idolatry?' Not without reason Tert. used quicumque and omnis in the previous sentence. It is not necessary to adopt

Iunius' conjecture iam instead of tam. Exeundum de saeculo erit: these words are a free quotation of 1 Cor. 5, 10 which passage was already cited in 14, 5. A similar use of this verse occurs in an. 35, 2; further, 1 Cor. 5, 9-11 is quoted in pud. 18, 7. In the present passage the Scripture words are used by the imaginary opponent who argues that, in order to avoid every kind of idolatry, one should have to leave this world. Quasi non tanti ... quam: this is an understatement, in which non tanti ... quam is used instead of potius

... quam: Tert. actually means that to leave the world is better than to live in it as an idolater. The reading tanti ... quam is justly defended by Bohm,

Untersuchungen (Darmstadt 1982), 92-6; T. P. O'Malley S.J., Tertullian and the Bible (Latinitas Christianorum Primaeva, vol. 21, Noviomagi 1967), 78-9

(with more lit.). tuta, si cauta: cf. cautio idololatriae in par. 2. secura, si attonita: an oxymoron as Tert. likes it: it combines confidence and fear.

Iunius conjectured attenta but already De la Cerda observed that there is no need for this; he rightly refers to fuga, 1, 5-6: Sed quando magis creditur, nisi cum magis timetur, nisi in tempore persecutionis? Ecclesia in attonito est, tunc et fides in expeditione sollicitior, etc. (cf. Thierry's commentary). In TLL II:

1157, 25 this passage is not correctly explained, viz., as 'in attonito, sc. tempore', whereas there in attonito is clearly equivalent to the simple adjective attonita. Oehler also quotes praescr. 43, 5: Ubi metus in Deum, ibi gravitas honesta et diligentia attonita et cura sollicita, where also the adj. attonita and sollicita are on the same level. We also draw attention to the fact that in 182. stare: here almost = esse. Cf. Lucr. 5, 199: Tanta stat praedita culpa

(sc. natura). in capite: De la Cerda seems to be right with his interpretation:

'Si ante omnia atque in principe loco timor idololatriae sit'. He is followed by Currey: 'If the fear of idolatry be at the head, i.e. be foremost', and Kellner: 'wenn die Furcht davor alles beherrscht'.

Joann. Cassian. Collat. 2, 15 and 12, 1 attonitus = attentus. For this meaning of attonitus see Bohm, 181, who-wrongly in our opinion-follows TLL in supposing that attentus is the meaning here, as also in fuga 1, 5-6. inenatabile and inrespirabile are both hapaxes; Tert. has a very marked preference for negative adjectives ending on -bilis; cf. the list in Hoppe,

Beitr., 142-3, where more than thirty adjectives of this type are enumerated which occur for the first time in Tert. 's works (among them twelve hapaxes).

Clearly these adjectives do not stem from the Christian idiom in Latin but are neologisms coined by Tert. impactis: cf. the note on II, 2. naufragium: on the use of this metaphor by Tert. cf. Schollgen, 79, n. 357. hypobrychium: TLL VI, 3: 3152, 71-4:

'U1tO~pUXLO\I Not. Tir. 110, 21: hippoprigium. i. q. submersio: Tert. idol. 24, cf. W. Schulze, Kl. Schr. 153.'

Evidently Tert. regarded the Greek word as more appropriate to this rhetorical passage than the Latin equivalent submersio. Iunius' note deserves to be quoted: 'Quod barathrum est in terra, idem est in aqua vel mari

3. consultantibus tunc apostolis: Tert. refers to the decision of the Counsel of Jerusalem mentioned in the Acts of the Apostles 15, 28; he quotes this passage in pud. 12, 4: Visum est ... Spiritui sancto et nobis nullum amplius vobis adicere pondus quam eorum a quibus necesse est abstineri, a sacrificiis et a fornicationibus et sanguine. ut ... vacaremus: Tert. interprets the text of the Acts just mentioned in such a way, that the Apostles relaxed for the Christians the burden of the Jewish law, in order to make them free for the fight against idolatry. Haec erit lex nostra: in Tert. 's view the words abstineri a ... sanguine, i.e. ab idololatria are the Christian law in its entirety.

This interpretation is understan<fable if one recalls to mind that every sin is, in Tert.'s opinion (cf. ch. 1), an act of idolatry. quo expedita, hoc plenius administranda: in classical Latin we would expect Quo magis expedita. Cf. on this subject Hoppe, De serm. Tert., 48 seqq.; Hofm., Synt., 466; Hofm.U1tO~pUXLO\I devorans et exsorbens in submersione homines navigiaque'. eius: sc., idololatriae (twice). offocant: the first certain instance of this

24,J-24,4

Szant., Synt., 169-70; Bohm, 182-3. expedita: refers to relaxavit in the previous sentence. The Holy Spirit has lightened the burden of the Christians so that they are expediti. Tert., however, transfers this qualification to the law itself: it is to be fulfilled easily. propria Christianorum: as Tert. understands it, the lex devitandae idololatriae is peculiar to the · Christians, because it delineates the whole Christian life. By the observance of this law (per quam) we are recognized as Christians by the heathens (cf. l3, 6), and we are tested by them on that observance. haec accedentibus ... proponenda: Tert. stresses the need of serious instruction of the catechumenes; see also 12, 1:

Ante enim fuit deliberandum. ingredientibus ... inculcanda: here Tert. means the proper baptismal instruction. renuntient sibi: if the instruction in the faith has been as it must be, so that one has identified himself with the faith, a renuntiatio fidei means a renuntiare sibi.

BIBLIOGRAPHY

I. WORKS ON TERTULLIAN

Only those works are mentioned which are quoted with abridged titles, or of which only the author is mentioned.

A. Referring to the contents and chronology of his writings.

AALDERS, G. J. D.: Tertullianus' citaten uit de Evangelien en de oud-Latijnse Bijbelvertalingen

(thesis Amsterdam, Free University), Amsterdam 1932.

__ : Luc. = Tertullian's quotations from St. Luke, Mnemosyne ser. III, 5 (1937), 241-82.

ADAM, K.: Chronol. = Die Chronologie der noch vorhandenen Schriften Tertullians, Der

Katholik 88 (4. Folge, B. 37), Mainz 1908, 341-70. 416-34. d'ALEs, A.: La theologie de Tertullien, Paris 1905.

BACKER, E . de: Sacramentum. Le mot et l'idee representee par lui dans les reuvres de Tertullien,

Louvain 1911.

BARNES, T. D.: Tertullian. A Historical and Literary Study. Reissued with corrections and a 4. Viderimus enim si: 'Let it be so that'; cf. 11, 2 viderint. archetypum: this is the reading of B Gel, instead of which Latinius conjectured arcae typum

(and two lines further arcae typo instead of archetypo). Scaliger wished to maintain the reading of B Gel, as appears from a note written in the margin of his copy of the edition of Iunius (Lei den University Library, B.P. 754.10).

In our opinion, Scaliger was right. Tert. says that the Church may have ravens, kites, etc., 'in accordance with its model'. The reader is supposed to understand immediately that archetypus refers to Noah's ark, which is mentioned in the last sentence. Archetypus is the equivalent of exemplarium in 5,

3: exemplarium causae suae. corvus ... serpens: these animals are considered here as symbols of human vices. Cf. an. 32, 8 where it is said that, if Holy Scripture (Ps. 48, 21) says: assimilatus est homo inrationabilibus iumentis, therefore not yet milvi ex rapacibus fient et canes ex spurcis. The characterization of the kite as rapacious stems from Plato, Phaedo 82 a (for further passages see TLL VIII: 986, 54-63; Otto, Sprichw., 222). The same is said about the raven (TLL IV: 1078, 61-82; Otto, ib. 95) and the wolf (TLL

VII, 2: 1854, 61-1855, 65; Otto, ib., 198-9; O'Malley, 88). Tert. may here, too, as in an. 32, 8, have regarded the dog as dirty; as to Tert. 's statements concerning snakes, cf. O'Malley, 88; Patricia Cox, 'Origen and the Bestial

Soul' (Vig. Chr. 36 (1982), 115-40), 128-31. More literature is mentioned in G. Friedrich, Kittel 1012 ('Literaturnachweise'), S.vv. xuwv (1154), AUXo~

(1164), o<pt~ (1208). postscript, Oxford 1985.

BECK, A.: Romisches Recht bei Tertullian und Cyprian (Schriften der Konigsberger gelehrten

Gesellschaft, geisteswiss. Klasse, 7. Jahr, Heft 2), Halle 1930.

BECKER, c.: Tert. Apol. = Tertullians Apologeticum . Werden und Leistung, MUnchen 1954.

BENDER, W.: Die Lehre Uber den Heiligen Geist bei Tertullian (MUnchener theologische Studien,

2. Reihe XVIII), MUnchen 1961.

DEKKERS, E.: Tertullianus en de geschiedenis der Liturgie (Catholica VI, 2), Brussel-Amsterdam

1947.

FREDOUILLE, J .-Cl. : Tertullien et la conversion de la culture antique, Paris 1972.

GEEST, J . E. L. van der: Le Christ et l' Ancient Testament chez Tertullien (Latinitas Christianorum Primaeva, fasc. 22), Nijmegen 1972.

GUIGNEBERT, Ch.: Tertullien. Etude sur ses sentiments a l'egard de l'empire et la societe civile, thesis Paris 1901.

HAUCK, A. : Tertullians Leben und Schriften, Erlangen 1877.

HEINZE, R.: Tertullians Apologeticum (Berichte Uber die Verhandlungen der Kon. Sachs.

Gesellsch. d. Wiss., Phil.-hist. Kl., 62 B, 10. H .), Leipzig 1910.

KLEIN, R.: Tertullian und das romische Reich, Heidelberg 1968.

KOHNE, J .: Tertullians Schrift Uber die Schauspiele, MUnster i.W. 1929.

LORTZ, 1.: Tertullian als Apologet, 1-2 (MUnsterische Beitr. Z. Theologie 9-10), MUnster

1927-1928.

MEIJERING, E . P.: Tertullian contra Marcionem . Gotteslehre in der Polemik. Adversus

Marcionem I-II (Philosophia Patrum, Ill), Leiden 1977.

MOINGT, 1.: Theologie trinitaire de Tertullien. I: Histoire, doctrine, methodes; II: Substantialite et individualite; III: Unite et processions, Paris 1966.

NEANDER, A.: Antignosticus. Geist des Tertullianus und Einleitung in dessen Schriften, Berlin

' 1849.

NOELDECHEN, E.: Die Abfassungszeit der Schriften Tertullians (Texte und Untersuchungen V, 2),

Leipzig 1888.

OTTO, S.: Natura und Dispositio. Untersuchung zum Naturbegriff und zur Denkform Tertullians

(MUnchener theologische Studien, 2. Reihe XIX), MUnchen 1960.

QUISPEL, G.: De bronnen van Tertullianus' Adversus Marcionem (thesis Utrecht), Leiden 1943 .

RAMBAUX, Cl.: Tertullien face aux morales des trois premiers siecles, Paris 1979.

ROBERTS, R. E.: The Theology of Tertullian, London 1924.

SCHOLLGEN, G. : Ecclesia sordida? Zur Frage der sozialen Schichtung frUhchristlicher Gemeinden am Beispiel Karthagos zur Zeit Tertullians (Jb. fUr Ant. u. Christentum, Erg. bd. 12),

MUnster 1984.

JjlJ:)LlV\J.t<.A.t"H Y IHtlLlUl>KJU'11. I

SCHUMMER, J.: Die altchristliche Fastenpraxis mit besonderer BerUcksichtigung der Schriften TerBOHM, H.: Quintus Septimius Florens Tertullianus De idololatria. Einleitung, Ubersetzung, Komtullians (Liturgiegeschichtliche Quellen und Forschungen, Heft 27), MUnster i.W. 1933.

SIDER, R.: Ancient Rhetoric and the Art of Tertullian, Oxford 1971.

SPANNEUT, M.: Tertullien et les premiers moralistes africains, Gembloux 1969.

STAGER, L.: Das Leben im romischen Afrika im Spiegel der Schriften Tertullians, thesis ZUrich mentar (thesis Wien 1973; not printed).

BOULANGER, A.: Tertullien, De spectaculis, Paris 1933.

BUCHNER, J.: Tertullian, De spectaculis, Kommentar, WUrzburg 1935.

CURREY, G.: Tertulliani libri tres, De spectaculis, De idololatria et De corona militis, Cambridge

1973.

TURMEL, J.: Tertullien, Paris 1904.

VECCHIOTTI, I.: La filosofia di Tertulliano, Urbino 1970.

VRIES, G. J. de: Bijdrage tot de psychologie van Tertullianus (thesis Amsterdam, Free Univer1854.

DIERCKS, G. F.: Q. Septimius Florens Tertullianus, De oratione. Kritische uitgave met prolegomena, vertaling en philologisch-exegetisch-liturgisch commentaar (thesis Amsterdam), Bussum 1947.

EVANS, E.: cam. Chr. = Tertullian's Treatise on the Incarnation. The Text edited with an Introsity), Utrecht 1929. duction, Translation and Commentary, London 1956.

--: Prax. = Tertullian's Treatise against Praxeas. The Text edited with an Introduction,

B. Referring to the text of his works and his idiom.

Translation, and Commentary, London 1948.

FONTAINE, J.: Tertullien sur la couronne. Edition, introduction et commentaire (<<Erasme», ColBLOKHUIS, G.: De Latinitate qua usus est Tertullianus in Apologetico (thesis Utrecht), Velp 1892.

BRAUN, R.: Deus Christianorum. Recherches sur Ie vocabulaire doctrinal de Tertullien. Seconde lection de textes latins commentes), Paris 1966.

GERLO, A.: Q. S. F!. Tertullianus, De pallio. Kritische uitgave met vertaling en commentaar, 1-2, edition revue et augmentee, Paris 1977.

DEMMEL, F. A.: Die Neubildungen auf -antia und -entia bei Tertullian, Immensee 1944.

ENGELBRECHT, A.: Neue lexikalische und semasiologische Beitrage aus Tertullian, Wiener Studien

Wetteren 1940.

KOK, W.: Tertullianus De cultu feminarum, met inleiding, vertaling en commentaar (thesis

28 (1906), 142-59.

GOMPERZ, H.: Tertullianea, Wien 1895.

HARTEL, W. von: Patristische Studien, 1-4 (Sitz. Ber. Wiener Akad., Philos.-hist. Classe, Bd.

Amsterdam, Free University), Dokkum 1934.

LABRIOLLE, P. de: Tertullien, De paenitentia et De pUdicitia. Texte latin, traduction fran9aise, introduction et index, Paris 1906.

LESAINT, W. P.: Tertullian, Treatises on Marriage and Remarriage, translated and annotated

CXX, VI; Bd. CXXI, II, VI, XIV), Wien 1890.

HAUSCHILD, G. R.: Die Grundsatze und Mittel der Wortbildung bei Tertullian (Progr. Gym- (ACW, 13), Westminster, Maryland-London 1951.

MAHE, J.-P.: Tertullien, La Chair du Christ. Introduction, texte critique, traduction et commennasium), Frankfurt a.M. 1881.

HOPPE, H.: Beitr. = Beitrage zur Sprache und Kritik Tertullians (Skrifter utgav. Vetensk.-soc. taire (Sources Chretiennes, 216-7), Paris 1975.

MOHRMANN, Chr.: Tert. Apol.

= Tertullianus, Apologeticum en andere geschriften uit Tertullianus' voor-Montanistische tijd (Monumenta christiana I, 3), Utrecht-Brussel 1951.

REFOULE, R. F.: Bapt. = Tertullien, Traite du bapteme. Texte, introduction et notes de R. F. i Lund, 14), Lund 1932.

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, KLUSSMANN, M.: Cur. Tert. = Curarum Tertullianearum particulae tres, Gotha 1887.

KROYMANN, Aem.: Q.c. = Quaestiones Tertullianeae criticae, Innsbruck 1893.

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O'MALLEY S.J., T: P.: Tertullian and the Bible. Language - Imagery - Exegesis (Latinitas Chriscritique et notes de R. F. REFOULE, O.P., traduction de P. de Labriolle (Sources Chretiennes, 46), Paris 1957.

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= The Treatise against Hermogenes. Translated and Annotated (ACW, 24).

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jUU

BIBLIOGRAPHY

BIBLIOGRAPHY

JUI

II. MORE GENERAL WORKS

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DAN1ELOU, J. : Origines = Les origines du christianisme latin, Paris 1978.

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PREISENDANZ, Leipzig-Berlin 1928.

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SCHLIER, H.: Religionsgeschichtliche Untersuchungen zu den Ignatiusbriefen, Giessen 1929.

SCHRIJNEN, 1.: Collectanea Schrijnen, Verspreide opstellen van Dr. los. Schrijnen, Nijmegenhellenistisch-romischen Welt, TUbingen '1923.

DIBELIUS, M.: Die Geisterwelt im Glauben des Paulus, Gottingen 1909.

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SOHM-MITTEIS-WENGER: R. SOHM, Institutiones. Geschichte und System des romischen PrivatLeipzig 1891.

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DOLGER, F. 1.: AC = Antike und Christentum, 1-6, MUnster i.W. 1929-40.

--: Exorz. = Der Exorzismus im altchristlichen Taufritaul (Stud. z. Gesch. u. Kultur des Alt., rechts. Bearbeitet von L. MITTEIS, herausgegeben von L. WENGER, Berlin 17 1939.

STRACK, B.: H. L. STRACK - P. BILLERSBECK, Kommentar zum Neuen Testament aus Talmud und

Midrasch, 1-5, MUnchen 1922-28.

TAMBORINO, J.: De antiquorum daemonismo (RVV VII), Giessen 1909.

VOGTLE, A.: Die Tugendund Lasterkataloge im Neuen Testament (Neutestam. Abh. 16. Bd.,

III B, 1-2), Paderborn 1909.

--: Ichth. = IX8YE, 1'_5, MUnster LW. 1922 seqq.

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4-5 H.), MUnster i.W. 1936.

VREESE, L. C. P. J. de: Augustinus en de astrologie (thesis Amsterdam, Municipal University), i.W. 1925 seqq.

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Maastricht 1933.

WARDE FOWLER, W.: The Roman Festivals of the Period of the Republic, London 1899.

WENDLAND, P.: Kultur = Die hellenistisch-romische Kultur in ihren Beziehungen zu ludentum

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--: Sphragis = Die Sphragis. Eine altchristIiche Taufbezeichnung in ihren Beziehungen zur und Christentum (HdbNT 1,2. u. 3. Teil), TUbingen 2-31912.

--: Philo Diatr. = Philo und die kynisch-stoische Diatribe (Beitr. z. Gesch. d. griech. Philos. profanen und religiosen Kultur des Altertums (Stud. z. Gesch. u. Kultur des Alt., Heft 3-4),

Paderborn 1911.

FRIEDLANDER, L. : Darstellungen aus der Sittengeschichte Roms, 1-4, Leipzig "1922.

GEFFCKEN, J.: Bilderstreit = Der Bilderstreit des heidnischen Altertums, ARW 19 (1916-19), u. Rel.), Berlin 1895.

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WISSOWA, G.: Ges. Abh. = Gesammelte Abhandlungen zur romischen Religionsund Stadt285-315.

--: Zw. gr. Apol. = Zwei griechische Apologeten, Leipzig-Berlin 1907.

--: Kyn. = Kynika und Verwandtes, Heidelberg 1909. geschichte, MUnchen 1904.

--: Rei. = Religion und Kultus der Romer, MUnchen '1912.

BIBLIOGRAPHY

SORBOM, G.: Variatio sermonis Tacitei aliaeque apud eundem quaestiones selectae, thesis Uppsala b. Linguistic and grammatical works 1935.

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__ : Pal/ad. = Untersuchungen zu Palladius und zur lateinischen Fachund Volkssprache,

BOURCIEZ, R.: Elements de linguistique romane. Edition revisee par I'auteur et par les soins de

J. BOURCIEZ, Paris '1946.

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Uppsala 1935.

TIDNER, E.: Did.

= SprachJicher Kommentar zur lateinischen Didascaha apostolorum, Stockholm 1938.

__ : Part. cop. = De particulis copulativis apud Scriptores Historiae Augustae quaestIOnes

Paris '1939.

GOELZER, H.: Etude lexicographique et grammaticale de la latinite de Saint Jerome, Paris 1894.

HEUMANN-SECKEL: Heumanns Handbuch zu den Quellen des romischen Rechts. In neunter selectae, thesis Uppsala (u.u.A.) 1922.

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WALDE-HoFM.: A. WALDE, Lateinisches etymologisches Worterbuch, 3. Auflage von J. B.

J. B. HOFMANN, Miinchen 1928.

HOFM.-SZANT., Synt. = Lateinische Syntax und Stilistik von J. B. HOFMANN, neubearbeitet von

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A. SZANTYR. Mit dem allgemeinen Teil der lateinischen Grammatik, Miinchen 1965.

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LEBRETON, J.: Etude sur la langue et la grammaire de Ciceron, Paris 1901.

LEUMANN, M.: STOLZ-SCHMALZ, Lateinische Grammatik . 5. Aufl. I. Lieferung: Lautund

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LOFSTEDT, E.: Amob. = Arnobiana, Lund (L.u.A.) 1917.

--: Beitr. = Beitrage zur Kenntnjs der spateren Latinitat, thesis Uppsala (u.u.A.) 1907.

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MEDAN, W.: La latinite d' Apulee dans les Metamorphoses, thesis Paris 1926.

MERKX, P. A. H. J.: Zur Syntax der Kasus und Tempora in den Traktaten des hI. Cyprian

(Latinitas Christianorum Primaeva, Fasc. IX), Nijmegen 1939.

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(Latinitas Christianorum Primaeva, Fasc. III), Nijmegen 1932.

--: St. = Etudes sur Ie latin des chretiens, 1-4 (Storia e letteratura 65. 87. 103. 143), Roma

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MULLER, C. F. W.: Syntax des Nominativus und Akkusativus im Lateinischen, Leipzig 1908.

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NORDEN, E.: P. Vergilius Mara, Aeneis Buch VI erklart, Leipzig-Berlin 31926.

PETTERSSON, 0.: Commentationes Livianae, thesis Uppsala (u.u.A.) 1930.

RADERMACHER, L.: Neutestamentliche Grammatik (HdbNT I), Tiibingen '1925.

RONSCH, H.: It. = ltala und Vulgata, Marburg '1875.

--: Sem. = Semasiologische Beitrage zum lateinischen Worterbuch, 1-3, Leipzig 1887-89.

SALONruS, A. H.: Vitae Patrum (Acta Soc. Hum. Litt. Lund, II), Lund 1920.

SCHRIJN.-MoHRM.: SCHRIJNEN, J. - MOHRMANN, Chr., Studien zur Syntax der Briefe des hI.

Cyprian, 1-2 (Latinitas Christianorum Primaeva, fasc. V-VI), Nijmegen 1936. 1937.

SCHWYZER, E.: Griechische Grammatik auf der Grundlage von Karl Brugmanns Griech.

Gramm., 1-3, Miinchen 1939-53.

I. INDEX OF TEXTS FROM HOL Y SCRIPTURE QUOTED OR

REFERRED TO IN THE DE IDOLOLATRIA

Numbers refer to chapter and paragraph of Latin text, p. 22 seqq. Literal quotations have been marked by an asterisk 3, 4 4,21-2 5, 3 5, 3-4 5, 14 5, 16 5, 20 5, 22-4 5, 28 (5, 30) 15, 3 15, 3 18, 3 17, 2 18, I 19,2 19,2 9,6 19,2 19,2 4, 1*; 5, 4* 10,6 20, 3 11, 5 11,4 20, 3*; 20, 2 3, 4 5, 3 11 ,4 11,4 4, 1* II, 5 11,4 16, 2* 11,4 14,2 15, II 15, II 21, 5 4, 4* 4, 4* 14, 6* 4, 4'

4, 4* 18, 5 14,2 1,2 14,2 17,2 18, 3 18, I 15, 10 18, 3 15, 9 1,2 9, 3* 9, 3-5 19, 2 12, 3 12, 2 II, I 15, II 15, 1* 2, 5 2, 3 2, 3; 23, 3 7, 3 23, 2 21, 5 12,2*; 19,2 12, 2* 12,2 19, 3 18, 5'

12, 3 12, 3 12,4 13, 6'

12, 3 12,2 18, 5* 20, 1 * 12,2 7, 3* 12,2 12,4 12, 3 15, 3* 19, 3 12, 3 12, 3 12,2 13, 6 7, 3'

12, 2 12,4 12, 3 15, 3'

12,4 19, 3 12, 3 12, 3 12, 2 12, 5 I, 26-7 9,6 39, I 41, 39 seqq.

41,42 4, 2 5, 28 7, 8 seqq.

17, 5 17,9 20,4 20,7 20,7 20, 13 20, 14 23, 13 32, 4 seqq.

21, 8-9 18, 6 seqq.

19,29 5, 8 5, 17 5, 18 22, 5 23, 17 (12, 14) Gen.

Exod.

5, 34 (5,44) 6,24 6, 25 6, 28 8, 5-10 8,20 8, 21-2 9,9 10,28 10, 33 (1O, 37) (10, 38) Num.

Lev.

Deut.

II, 8 12, 37 (16, 24) 2 Sam.

Ps.

18, 8 (19, 21) 1, 3 92, 13-5 96, 5 115, 8 135, 18 1, 14 44,8-9 44,20 52, 2 (52, 5) 19,26 19,29 22, 21 26, 52 1, 19-20 2, 14 (8, 34) Is.

Marc .

8, 38 9, 43 (10, 21) 16, 1 seqq.

36, 20 seqq.

2, 48 seqq.

5, 13 5, 29 6, 5-7 6, 14 13, 12-4 2-4 2, I 2, 2 seqq.

Ezech.

10,27 10, 29 12, 17 (I, 37) Dan.

Luc.

3, 14 (5, 10-1)

5, 27-8 6,20 (6, 28) Os.

Mtth.

INDEX OF TEXTS FROM HOLY SCRIPTURE

15, 8 9, 7"

14, 5 5, 2 14, 5"; 24, 2 5, I"

14, 4"

5, 4 5, 4 14, 3"

13, 2; 19, 2 14, 3"

5, 2 11,1 18, 3 11,1 11,1 5, 2 5, 2 5, 2 11,1 11,1 13, 6 9,6 15, 8 23, I 11,1 15, 8 21, 5 21, 5 2, 4 23, 1 2,4 13, 1 seqq .

1,20 3, 22 4, 12-6 5, 10 7,20 9,22 10,6 10, II 10, 32-3 6, 14 1, 10 (4, 28) (5, 5) 9,62 12, 2"

7, 1-10 19, 3 7, 25 18, 5"

(9, 23) 12,2 9,26 13, 6 9, 55-60 12, 3 9, 58 18, 5"

12, 22 12, 2"

12, 27 12, 2 14,26 (12, 3); 12, 4 14,27 12,2 14, 28-9 12, 1 16, 13 12, 2"; 19,2 16, 19-31 13, 4 18, 22 12,2 18, 27 12, 4"

18, 29 12, 3 20,25 15, 3"

20, 62 seqq.

23, 6 6, 15 18, 6 13, 4-16 18, 6 16,20 13, 3"

18, 11 19, 3 18, 36 18, 6 8,9-24 9,6 8, 21 9, 8"

13, 6-11 9,6 15, 10 24, 3 15, 19 11,4 15, 20 24, 3 21, 25 11,4 2,24 14, 2"

12, 5 13, 2"

1 Cor.

II. INDEX OF LATIN TERMS AND OF GRAMMAR

Numbers refer to pages at enim 166 atque adeo 87 attonitus 294 Attraction (of indefinite pronoun) 81 augustare 147 auratior comparat. 139

-ax: Adject. ending in -ax equivalent to present A abacus 149 Ablative with function of apposition 145-6 abnegare 88 abruptus 'rash', 'inconsiderate' 214 absque = praeter I 19 accendere metaphor. 138 ad 'identitatis' 128; with accus. instead of acc. and gerund. (e.g. ad fidem divinitatis

2 Cor.

Gal.

Ephes. participles 161 6, 12 (2, 15) B baxa 152 bene, quod frequent in Tert. 132, 241 blandiri sibi 220-1 blasphemare 230-1 Brachylogy 82, 175, 205 -bundus: 'Adjectives' ending in -bundus are

= ad fidem divinitatis crean dam) 126, 205 addicere = 'to assign' or 'to enslave, to suborPhil.

Col.

3, 5 4, 11 3, 7-12 I, 15 1, 19 6, 10 (2, 12) (3, 8) dinate' 158

Adjective: used instead of genitive 130; - 1 Thess.

2 Thess.

1 Tim. reigning an accus. 161 administrare 255, 261 adulter metaphor. 85 adulterium metaphor. 84-7 adversus Deum in Tert. always contra Deum 116 aedicula 146 aedifex 214 aedificare metaphor. 196 aemulari adversus 172 affinis c. genit. 184 afflatus 221 agnoscere practically = (ap)probare 230 albarius (sc. tector) 147 alias = alioquin, aliter 92; 'at all other occaIoh. since Apuleius in fact present participles 161

2 Tim.

C caelator 108, 148 caligatus 272 candidatus 259 capil = iVlltX,"CXl 196 caput 102, 103-4, 306; in -ite 3, 1 4, 12 (5, 12) (2, 13-4) Tit.

Act. ap.

Hebr. lac.

I Petr.

2, 23 3, 9 3, 15 2, 12 2,24 in principe loco 295 caritas (-v amor) 101 catechizare 197 causa 'matter' 80; in -m esse 239 causatio 214 cavere 287, 290 (bis) cellarium 'pantry' 211

1 Joh.

Apoc.

Rom. sions' 245 alioquin see ceterum alioquin, si 101,129 aliquis = alius quis 137 allegare 158 allegere 142 altitudo (esp. diabo/t) 101 ambitio = ambitus 82 an in indirect questions 120; - ... vel in indirect questions (frequent in juridical texts) census = a) apparatus; b) 'class', 'group'; c) origo 114-5 cessare = deficere, deesse, desinere 202 ceterum = alioquin 233, 252 Chaldaeus = astrologus 176 circa = erga 1 10 circulatorius (-v magic) 173 citra 'apart from, except' 228 clausula 'end' 167 climacterica 178 colonia (Carthago) 283 . Comparativus of perfect pass . partic. (e.g.

animus instead of anima 290 annuntiare in Tert. = nuntiare or praenuntiare, prophetari 165 aVn(VcXXACX'H<; 137 antea avoided by Tert. 214 auratior) 139 compeccare 234 compossessor 234 concessus adi. 166 conclarus 292 condicio = status 87; cf. 258, 262 conditor = x~[~l'}<; 116 confictura 147 aV~lfJ.E~cXeE"l<; 13 7 apparare = servire 253 arcanum, spec. of heretical doctrines 127-8 archetypus 296 astrologus 157 astronomus 157 Asyndeton 197-214

')IV

INDEX OF LATIN TERMS AND OF GRAMMAR

INDEX OF LA TIN TERMS AND OF GRAMMAR

,)11

genus: hoc as a 'fossilized apposition' 222

Grecism: deos dicendum erit 277 inlerprelari c. accus. c. infin. 134 ipse almost = idem 178 is = lalis (cf. sub hic) 233-4 iSle = hic: vide sub hic iubere c. dat. 133 iudicium = iudicium ultimum 80 iuralio 280 confiteri 136-7 congressio 'contact' 281; carnis 100 coniector 176 conquisitor 177 conscientia 228; = 'consciousness', 'the fact ecquid = nonne 208 egenus 214-5 eiusmodi = talis frequent in Tert. 224 elementum 114 Ellipsis (especially of esse) 129-30; after quanH habere with an infin. (= 'can' or 'must') 125

Hapax legomena in idol.: aedifex 214 of knowing', 'knowledge' 289; fidei 209 consecrare 228 consistere 225 conspurcare 86 constuprare 86 contamination 125, 133 conversatio 275, 276 cooperator 85 corpus domini 'the Eucharist' 141 crimen = peccatum 79 crux 130, 216-7 cultura 'religious worship' 240 cum causale and concessivum with indic.

cymatium 148 to magis 220 elogium 82 Enallage of adject. 231 enundinare 174 erogare = impendere 154; erogatio = abrogatio 128 ex", e in Tert. 126 excludere 'to exorcize' 211 exemplarium 129 augustare 147 comparative auratior 139 conclarior 292 (vid. comm.) confictura 147 enundinare 174 inenatabilis

294 inrespirabilis 294 serviculus 190 hic frequently replaced by iste 100, 107, 132,

L latet (imperson.) with accus. 242 lalitudo 98, 149 latus clavus 261 rogare 154 153, 158, 206; as an antecedent (hic qui = is qUi) 154, 221; used instead of talis 140-1; denoting one or more words from a preceding phrase 174; hoc genus as a 'fossilized apposition' 222 histrio = pantomimus 126 hodiernus: ad -m and in -m 107 honor combined with dignitas 257, 260; both

Law terms addicere (addiclus) 229 adiurare 280-1 cavere 287 cessare = deficere, deesse, desinere 202 condicio = status 87, 262 condicionalis 215 consislere (de) 225 defendere = ad defensionem adferre 126 denegare = abnegare 88 destricle (adv.) 125 etsi with subjunct. 187 excludere 290 exhibere 'to sustain' 136; operam 206 exhibitio 'sustenance' 136 eXlendere 100; extensus ib. fiduciatus 287 exhibitio 'maintenance', 'subsistence' 136; 213 exorbitatio 147, 232 exorcizare 210 expositio = interpretatio 132 expunctio 250 expungere = perficere 81 exstruere 146 exsufflare 209 extendere 100, 147, 205 extensus 100 extol/ere used absolutely 245-6 subst. opposed to potestas 257 honorarium 192 huiusmodi often used by Tert. instead of talis

D daemonium 94 Dative added to a verbal subst. 85 deinstead of exin compounds 174 defendere = ad defensionem adferre 126 defundere ('" diffundere) 98 defungi 214 deliberare almost = dubitare 120 delictum = peccatum 80 delinquere = peccare 80, 290 denegare 88 denique 117, 206, 249 deputare 94; = allribuere 197; in with accus. 117 derelinquere 218 describere 149 desertor 115 desorbere 295 despuere 209 destrictus 125 deus dominus 101 devoratorius 90 dignitas cf. sub honor dilectio 101 dirigere 'to adapt to the right form' 263 disciplina 101; communis 225 disponere = exponere, disserere 100 dispositio 127 dissimulare 99, 130, 229, 284 domus dei 140 dum 102-3; = eo, quod 130

Hypallage of adjectives in Tert. 145 hypobrychium 294 F fabula = fLUSO<; 184 factor ('parens facti') 119, 140 facere ad 'to contribute to' 82 facilius = saepius, citius, potius 153, 209 familia 244-5 familiaritas 258 fanum 118-9 festum = dies festus 184 fides 174 fiduciatus 287 figura 130-1 figuraliter 132 figurate 132 filum 108-9 flatus (sc. idololatriae; cf. afflatus) 248 forma = regula, norma 263; = 0100<; 110 formula = ElowAov 110 fraus 87-9 frequentare 186 id est preferred by Tert. to hoc est 130-1 idem almost = item 81-2 idolicus 225 idololatres 81 idololatria 76-7; plural of -

idolothytum 188, 228, 283 idolum 75-7 imago 107 immolare metaphor. 138 impetrare de 211 impingere 100,294 imprecari 283 in instead of propter or de 102; modum with gen. 130 hodiernum 107; quantum 262; vano 277 incantator 176 incedere almost = esse 86-7, 170, 172, 262 incrispare 148 incursare in crimen 203 incursus (daemon is, idololatriae) 275 inducere animo (instead of in animum) 230 inenatabilis 294 infatuare 177 initiatus with dat. or accus. 282 iniustitia 118 inrespirabilis 294 inter = intra 272 interdicere 113,162,206 interest de 108 liberare = absolvere 89 locuples 97-8 manceps 95; mancipare 95, 222 nativitas 'birth' 166 obligare 280 obsignare 196 operam exhibere 206 patrocinari 165 pignus 243-4 praeses 287 praevaricari 278 recludere = claudere 256 resci ndere 226 species 'case' 239 sponsio 281 subscribere = dare, concedere 225 substantia 'property' 215 suus = proprius 89 tempt are 229 testificalio 280 lex = the whole OT 129 liare 148 libare metaphor. 138 lilteralOr 176 lil/eralura 195, 241 locare 'to put out the contract for. . .' 256 longinquus: de -0221 Future, gnomic 185 G genealogia (esp. of Gnostics) 184 Genitive: with function of adjective 91; inversus (e.g. iustitia quaestus

= iustus quaestus) 202; qualitatis 249; id., without an attribute (under the influence of Hebrew) 118; instead of dative 233-4,282 genius 283 E ebullire 106 ecclesia 140

INDEX OF LATIN TERMS AND OF GRAMMAR

jJ~

INDEX OF LATIN TERMS AND OF GRAMMAR

Q quam instead of quanto 100 quam ... quam = tam ... quam 109, 119, 190, spiritus with two meanings 137 stare almost = esse 295 statua 107 stren(u)a 190 sluprum 84-7 Subject: change of -, supplying of -

Subjunctive: cf. sub quod; in quod attineat P palmata (sc. toga) 258 parens = jactor 140 parum sit, si 141 patrocinari 165 pews, -oris and -udis 138 penes often used by Ten. instead of apud 220 pentecoste 236 peregrinitas 'foreign wares' 203 ludimagister 183 lupanar 247

quantum sibi libet 249-50 quantus: vide sub tantus quasi introducing a refutation 137 qui instead of quis after ne and si 109, 175

Quinquatria 180-1; Quinquatrus 185 quis: quid .. . quam = quid aliud ... quam 278 quisque added to a comparative 205 quod with subjunctive instead of an accus. c.

M magia 164 maledicere with accus'. 120-1 malus 'the devil' 252 manus 'work (of art)' 141 marmorarius 149 mater = 'factrix' 140 maleria 'the material occasion', 'the means'

(pertineat) ad 245; debeat instead of debet

substantia 97-8; = 'property' 215 sujjragium 'prejudice', '(unfavourable) opinPerfect infinitive instead of present infinitive

perorare 140 pertinax = pertinens 161 phanlasma 118 phrygio 108 piclor 148 pigmenlum 204 pignera 'beloved ones', 'relatives' 218 plane = sane 124, 252 plasles 108 ion' 231 suggerere 170 suggestus 257 supplaudere 213 suus = proprius 89

malhemalicus 'astrologer' 161 malhesis 'astrology' 165 mergere = demergere 85 minerval181, 186 Moses or Moyses 133 mullimodus 184 infin. 117-8 quod developing into an equivalent of Ul 130 quotidie 'very often' 142

R radius (rod of mathematician and astrologus) T talis replaced by hie or is: vide sub hie and is tamdiu with a restrictive meaning: 'only as

remeaningless in compounds 84, 100 reatus 80 recogitare 200 recognoscere 84 rejert de 108 Relative clause with causal force 137 religio = religiositas 165 renuntiare c. dat. 135 repraesentare 90-1 repudium 136 reputare = pUiare 100 relro = antea 106, 240 N nalivilas 'birth', 'horoscope' 166-7 negalrix 293 Neologisms: words used by Tert. for the first long as' 246 tanti ... quanti = tot ... quot 137, 152, 265 teloneum 219 temptare 229 teneo: dictum non -etur 287 tilia 149 titulus = elogium 81; = 'name', 'book' 81;

Pleonasm: etiam ipse 142 Pluperfect instead of imperfect 177 plurimum = plerumque 92 pollucere 99-100 pompa diaboli 194-5, 265 populus = Israel 110, 132, cf. 269 porro 278 posse = esse posse 145 praecidere manus 143 praedamnare 117, 256 praedicare 'to proclaim', 'to predict' 137 praeses 252, 287 praeslructio 278 praestruere 278 praelexla 258 praelorium 'country house' 151

Preposition omitted in the first of two XWAO< time (Tp.). I. Subst.: compossessor 234; exorbilatio

147, 232; expunclio 250; idololalres 81; incanlalor 176; iuralio 280; negalrix (used as an adject.) 293, 2. Adject.: conclarus 292 vid. comm.; devoralorius 90; idolicus 225, 3. Adverb: de longinquo 221.

4. Verb: compeccare 234 neque enim = non enim 108 Nominal expressions preferred by Tert. to vercausa 'motive' 81, 227 toga pura = toga viri/is 248 tolerare 'to maintain', 'to nourish' 127 trabea 258 trahere intrans. 'to last', 'to subsist' 173

S sacramentum 134, 292; jidei

saeculum 79-80 salus 90 bal ones 128 non = nonne 203; tanli quam = potius quam 295; pUIO = pulo -

numquid = num 129; = nonne 129 baptismus u usus 155 uq>' tv 195 o obligamentum 243 obligare 280 observalio 'the guarding against', 'the avoidance of' 202 obsignare 196, 213 ojjendere in crimen 202 ojjicialis 252 ojjocare 294-5 Omission of esse 88; of praeposition in the first sapio: its meanings and constructions 92-4,197 scandalizare I4J scindere 226 sed as the introduction of an occupatio 151 serviculus 190 servus dei 98-9 sic with a restrictive meaning: 'only in so far'

prior: -us est, ut 102 pro = propler 189 procurator 'manager', 'agent' 205 proditor 'teacher' 160 projanare = devovere 188; cf. 260-1 projanatio 260-1 projessio 157 projusio (sc. sanguinis) 100 proinde instead of perinde 83 proprietates 'special natures' 97 provincialis 258 provocare with an absolute sense 158 proximus as a positive 208 pudor 'ignominy' 256 puerilis 260; stoia 260 purpura Ius 259 V vacare with genit. 150; with a(b) 150, 154 vanus: in -0 277 Variation of tenses 154, 219; of moods 154,

158; of prepositions 102 vena 150 videri = esse 262 videri(n)t, si 'it does not matter' 143, 203, 296 virga 273 vox spiritus sancti 'the biblical passages

220; et = item 85 signum = imago, simulacrum 149, 151 simpliciter intellegere 99 simulacrum 107 soccus 152 sollemne 184, 256 sonare = signijicare 109 sophistes 175 of two XWAO< 107; of a pronoun in an accus. c. infin. 171; of a comparative after quo 295 omne = omne aliud 220 omnipotens as subst. 130 opera = opus 81, 239 operari transit. 126

Opponere 240 quoted' 120

Z zelus 139

GENERAL INDEX

enarratio poetarum 183 Enoch 92, 112-4, 244; ch. 8: 160; 19, 1: 116; Idolatry is the chief sin ch. I' it contains all major sins, viz., a) murder (or rather suicide), b) adultery and fornication, c) fraud, d) concupiscentiae saeculi, e) drunkenness, f) injustice, g) vanity, h) mendacity 73-95 (comm. on ch. 1); regarded esp. as adultery 136; in verbis 274-93 (comm. on ch . 20-22); originally without images 104-8, 208 (injormis i.). A literal translation of dow)..o)..Ot~pdOt: jamulatus idolorum colendorum 211 idolothytum 189-9, 228 Inaccuracies of Ten. in quotations from Holy

99,6-7:117-8 Errors of Terl. 174 (ad 9,6 isdem ... apostolis);

III. GENERAL INDEX

196 (ad 10,6 ut diximus) Etymo10gization in Tert. 109

Etymology of idolum 104, 109-10 Eucharist 141-3; called corpus domini 141 Euhemerism 75, 165-6, 221 Euphemism in sexual matters 207 Exorcism 210 Numbers refer to page~ Christ: his humble exterior appearance 262-3 colonia lulia Carthago 283 concupiscentiae saeculi contained in idolatry

A Abraham: interpretation of sinus Abrahae 227 Adultery: symbol of idolatry 84-7, 136

conquisitor 177 conscientia used as a synonym of scientia 228 consuetudo 276 Contamination of two sentences 125, 133 cor.: relations between the treatises De corona

Otlwv 177 Angels, fallen 115-6; taught men astrology 159-60 ante: brachylogy after -

Antelii daemones 244 Apollo Thyraeus 244 arcana: vide sub 'secret doctrines'

Ark of Noach containing all kinds of animals, F jactor called parens 140 jamiliaritas 258-9 Scripture 119 incantatio 176 Incense 168, 204-5 Incongruity between rhetoric form and meanand De idololatria concerning military service 270-2 corpus domini 'the Eucharist' 141 cosmetics: taught to man by the fallen angels

Fate: the concept of combated by the Christians 159 Father: vide sub 'makers'

Flagellation in a dream mentioned by TerL 244 jlaminica 193-4 jiduciatus 287 types of human vices, but no type of idolater 296 Art: ideas of Ten. on -: ch. 8, Remarks Astrology 155-79 (comm. on ch. 9) astrologus: see Index II s. vv. astrologus and ing 159-60 Instruction: public -

Interpretation: remarkable -s by TerL of

Cross: symbol of the human body 216-7 Cult without images of gods 105-6 cupiditas 200 curiositas: the various meanings of - 160-1 Custom: power of dangerous for the Christian faith 276 passages of Holy Scripture:

Exod. 20,4: 133

-20,41: 131

Isai. 52,14 and 53,2: 262-3 Dan. 3,18: 245

Matth. 2,12: 170

Flora and Floralia 193 Forculus 243 fraud 87-9; included in idolatry 78 astronomus; brought to man by the fallen angels 160 astronomus: see Index II S.vv. astrologus and astronomus Attitude of prayer (altol/ere manus, as a G Gen. I, 26: the influence of in early Christianity 241 genealogiae (in Gnostic doctrines) 184 genus", species 175 Gilding of images of gods 152 Gladiators kept out of the Church 207 Gnostics 127 God: the idea of searching and finding Him

5,16: 238-9 - 12,37 and an unfindable text: 275

Luc. 1,63: 291

D Daniel 253-66 Demons 115-6; hiding in the images of gods in signum of the cross) 140 B Baptism 133-9 Baptismal oath 135 - 16,9 seqq .: 226-7 Acts 8,20: 174 order to be able to receive sacrifices 203; causing diseases which they cure afterwards

221; how get a name 243 Depth as a metaphor 102 Devil 252; symbolized by Herodes 171; pompa

- 8, 21 ()..6),0,) 178-9 I Cor. 1,20: 177

~Ot",)"dOt 'WU oupOtvou next to ~Ot(")..t(Ot ~OU etaU 179 Bath-houses 151-2; cf. 126: jures balneatores

Betrothals (sponsalia) 246-7 Birthday of a pagan god (idoli natales) 194 Blasphemy 230-3 Blowing against idols (exsujjlare) 210 Borrowing: the contract of is an idolatry in both deed and word 284-293 (comm. on ch.

23), since it contains an oath 286 Brothels: houses of Christians adorned with

Gold 167-8 grammaticus: the task of the -

J diaboli 194-5, 265 dies dominicus = dies Solis 236 dies lustricus 248 disciplina 101 Divorce: a symbol for apostasy from the lanuarius: kalendae -ae 233 Joseph 253-66 K kalendae lanuariae 233 H 'Hands' with the meaning 'works' 141

Hercules mentioned in oaths 278 Herod as a symbol of the devil 171 Holy Ghost 120 honorees): in how far allowed to Christians

Christian faith 136 domus dei = ecclesia (both the locality and the L Lamps at doors rejected 236 (comm. ch. 15) lanistae kept out of the Church 207 lascivia contained in idolatry 83, 91 latus clavus 261 The Law of the OT: its prohibition to name the lamps and wreaths compared to - 246-7 Bruma 191 community of the Christians) 140; 'the Christian community' 124

Dreams 169-70 253-66 (esp. 254-5) honorarium 192 C caput 'summit' 97 (Remark b, sub c), 102, 103

E ecclesia: the locality used for religious worship (Remark c) Cara Cognatio 192 Caristia 192 Carna 242 cathedra Petri 192 cavere 'to give a written guarantee' 287

Chaldaeus 176 Chapters: text divided by TerL himself into gods of the heathens, 275, 277 leno 206 Limentinus 243 lillerae: s/udia -arum unavoidable for a Chris- (TerL the first to use the word with this meaning) 140 Eleazer and the rich man 226-7 elementum 114; polemics of the Apologists lanus 242 idol: 75 (Remarks c, d); etymology of idolum

104, 109-10. Two main motives of Christian Apologetics: a) idols are the work of human hands 141; b) materials used for the fabrication of idols can also be used for other aims

149-50; the idols seen as 'idle' (vana) 277; idols are powerless 119 tian 196 lit/era/or 176-7 )..6),0, = a) ratio; b) sermo 179 Love, terms for -: am or and caritas 101 ludimagister: his task 183 against the cult of the elements 116 Elymas (,alter magus') 173 Emperor: how to be honoured? (Matth. 22,

21) 240, 245

.JIO

UENbKAL IND.EX

GENERAL INDEX

P Pagan public holidays and festivities: should M Magi ('Les rois mages'): from where they came

Serpent 131; as a symbol of the cross of Christ Timidity: the vice of in the contact with pagans 279-S4 (comm . on ch . 21-2) frabea 25S Trader: a profession acceptable for Chris-

servus Dei as a denomination of the Christians 162-4; their gifts 167-8; their return 170-1

Magic: two kinds of distinguished by Tert., viz., astrology and the working of miracles

156; considered an ars 174; taught to man by the fallen angels 160; and astrology mutually connected 164-5, 172 Magistrates: functions of - 255-6 Makers of idols are themselves idolaters 103

Christians participate in them? 222-36 (comm. on. ch. 13-14); idem for pagan private festivities 247-53 (comm. on ch. 16 and 17,1) palmata (sc. tunica) 258 Pantomime 126 parens = factor: vide sub 'makers'

98, 262 Simon Magus 173 Slaves and subordinates allowed to follow tians? 197-211 (comm. on ch. 11) Travesty 249 their masters at pagan ceremonies? 252-3 sol/emne: a religious rite or formula 256 sophistes: its various meanings in Terl. 175-6 species 'V genus 175 Spitting (despuere) at the image of a demon

Y Yalentinians 127 Yarro: his Anfiquitafes Divinae extensively Parentalia 192 Payment of philosophers, etc. , considered a used by Tert. 104-6; in his doctrine of the origin of religion probably depending on Posidonius 105 via = secta et disciplina 171 seqq .; not to be admitted to the Church

139-43 (comm. on ch. 7) Makers of something regarded as the fathers mark of charlatanism 174 pentecoste = the 50 days after Easter 236

209-10 sponsio 281 Star: the of Bethlehem 165-6 Statues (sfafuae, imagines, simulacra) 107 sfudia litterarum unavoidable for a Christian of that thing ('factor = parens') 140; a similar use of mater (manus matres idolorum) 140 Marcionites; accuse God of inconsistencies in Perfumes used at funerals 205 Personal experiences of Terl. 244, 281 phrygio 'embroiderer' 108 plastes 108 Poisons: taught by the fallen angels 160 pol/uctum and pol/ucere 99 populus = Israel 110, 132 Posidonius 105; on origin of religion 105 post: brachylogy after -

Power (potestas) allowed to Christians? 253-66 W Weapons (and in general metal/orum opera)

196; cf. 195

Stones: images of pagan gods called mere taught to mankind by the fallen angels 160

Weddings: attending at not entirely forbidden for Christians 249 Words: idolatry in - 274-93 (comm. on ch.

20-23) Wreaths at doors 153-4 and comm. on ch. 15 the OT 130 Matronales 235 Medius Fidius as an oath 278 Mercedonius mensis as name of the mensis inby the Christian apologists lIS sfren(u)ae 190-1 Sunday 236 To swear: vide sub 'oath' tercalaris 227-8 Military service: allowed for a Christian?

266-76 (esp. 269-70) (comm. on ch. 19); militia inter potestatem et digni!atem 266-7 minerval (= stips magistri); Minervale munus

(comm. on ch. 17,2 and 18) praeses = governor? 252, 286 praetexta (sc. toga) 258 T Z Zacharias: his muteness 291 Tabula sepfem idolorum ISO-I, IS5-6 181, 186-7 Minervalia 181, 190; vide sub Quinquatrus

Modesty: expressions of - 119-20, 132 Moses: interpretator of the miracles done by Prayer: attitude of -

profanare 260-1 professio containing either one or more artes

Prometheus: God called verus by Tert. 141 prophefes: its various meanings in Tert. 120 him 172-3 'Mother': vide sub 'makers'

Murder (or rather suicide) contained in Prostitution 206 pudor 'ignominy' 256 puerilis stoia 260 idolatry 83-7 Myrrh 168 Puns in Tert. 137-8,247,261-2,268 Purple 255 N Name-giving 249 natale (of a pagan god) 194 naufragium frequent metaphor 200-1, 294 nomen 138-9 nominalia 248 Numa Pompilius: on religion according to Q Quinquatria (-frus) 180-1, 185-6 R Repetition of the same words very frequent in Yarro 106 Tert. 140 rhetor: the school of the -

o Oath, the baptismal - 135; further -s forbidden to Christians 288-9; the -s Mehercle and Medius Fidius 278; also forbidden in a hidden form to Christians 285 obligamentum 243 obsignatio fidei 213 occupatio in rhetorics: frequent in Tert. 151 ,

S sacramentum 134-5, 272-3; fidei - 'baptism'

134-5 Sacrifices 249, 252; food of the demons 188 Saturnalia 190,227, 233, 235 Schoolteacher: a profession forbidden for

officiales 252 opus albarium 148 opus tectorium : vide sub opus albarium Christians 179-97 (comm. on ch. 10) Secret doctrines (arcana), esp. of Gnostics 127 seCfa 170-2 Sepfimonfium 191

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