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AN INTRODUCTION
TO ECCLESIASTICAL LATIN

Sola Scripturarum ars est, quam sibi passim vindicant :

Scribimus indocti doctique poemata passim.

Hanc garrula amis, hanc delirus senex, banc sophista ver-
bosus, hanc universi praesumunt, lacerant, decent, ante-
quam discant. Alii, adducto supercilio, grandia verba tru-
tinantes, inter mulierculas desacris Uteris philosophantur. . . .
Taceo de mei similibus, qui, si forte ad Scripturas sanctas
post saeculares literas venerint, et sermone composito aurem
populi mulserint, quidquid dixerint hoc legem Dei putant,
nee scire dignantur quid prophetae, quid apostoli senserint :
sed ad sensum suum incongrua aptant testimonia. . . .
Puerilia sunt haec et circulatorum ludo similia, docere quod
ignores, imo, ut cum stomacho loquar, ne hoc quidem scire
quod nescias.

Noli offendaris in Scripturis Sanctis simplicitate et quasi vili-
tate verborum, quae vel vitio interpretum, vel de industria
sic prolata sunt, ut rusticam concionem facilius instruerent,
et in una eademque sententia aliter doctus, aliter audiret
indoctus. Jerome, Ep. 53.

Saepe et verba non latina dico ut intelUgatis.

Augustine in Ps. 123,

Melius est reprehendant nos grammatici, quam non intelli-
gant popuh. Augustine in Ps. 1.^8.

AN INTRODUCTION

ECCLESIASTICAL LATIN

Rev. H. P.V. NUNN, M.A.

ST John's college, Cambridge

Author of The Elements of New Testament Greek,
A Short Syntax of New Testament Greek

Disce quod doceas. Jerome, Ep. ad Nepontianum

CAMBRIDGE

AT THE UNIVERSITY PRESS

1922

CAMBRIDGE UNIVERSITY PRESS

C. F. CLAY, Manager

LONDON : FETTER LANE, E.G. 4

NEW YORK : THE MAC MILL AN CO.
BOMBAY ]

CALCUTTA ImACMILLAN ANDCO., Ltd.
MADRAS J

TORONTO : THE MACMILLAN CO.
OF CANADA, Ltd.

TOKYO : MARUZEN-KABUSHIKI-KALSHA

MEMORIAE
MATRIS DILECTISSIMAE
IN CHRISTO DORMIENTIS

DEDICATUM

CONTENTS

PAGE

THE ORIGIN AND CHARACTER OF ECCLESIAS-
TICAL LATIN I

SYNTAX

SENTENCES 8

NOUNS 10

PRONOUNS 26

VERBS 34

Mood 34

Tense 35

Voice 43

THE IMPERATIVE MOOD: THE SUBJUNCTIVE MOOD

IN PRINCIPAL CLAUSES .... 43

NOUN CLAUSES: 46

The distinction between different senses of the

SAME word 46

The Infinitive Mood and its equivalents ... 48
The Infinitive or its equivalents used as the sub-
ject OR COMPLEMENT OF A VERB ... 54

The Infinitive or its equivalents used to com-
plete THE MEANING OF CERTAIN VERBS . . 59

The Infinitive or its equivalents used as the ob-
ject OF A verb 60

Dependent statements 6l

Dependent commands 66

Dependent questions 68

Noun clauses in apposition to a noun or pronoun 69

ADJECTIVAL CLAUSES 71

ADVERBIAL CLAUSES 74

Clauses of time 74

Clauses of place 'J'^

Clauses of cause 78

Clauses of purpose 79

viii Contents

PAGE

ADVERBIAL CLAUSES (cont.)

Clauses of consequence 8i

Clauses of concession . . . . ' . . 82

Clauses of condition 83

Clauses of comparison 8y

PARTICIPLES 88

GERUND, GERUNDIVE AND SUPINE .... 92

QUESTIONS 97

ADJECTIVES 98

PREPOSITIONS 100

EXTRACTS FROM ECCLESIASTICAL WRITERS

Perpetua: Visiones 114

Cyprian: Jesus Christus patientiae exemplar . . 117

Quid EST voluntas Dei? 119

QUARE JUSTUS CUM ChRISTO ESSE DESIDERAT . II9

De defectu fidei in TRIBULATIONE . . 120

Quod filii Dei Patri similes esse debent . 121

Ambrose: De judicio Domini in Arianos . . . 123

Jerome: Somnium Hieronymi 126

De vita clericorum 127

Augustine: De miseriis Augustini in pueritia . . 132

Oratio pro Monnica matre sua . . . 134

Bede: De vita Beati Papae Gregorii . . . 136
De adventu Augustini ad praedicandum

genti Anglorum 139

De colloquio Augustini cum episcopis

Brittonum 142

Adamnan: De vita et transitu ad Dominum Sancti

Columbae 144

Thomas Aquinas: De bono fidei 149

De fructibus Incarnationis . . 152

QUARE ORARE DEBEMUS UT FIAT

voluntas Dei .... 153
Thomas a Kempis: Qualiter homo desolatus se debet

in manus Dei offerre . . . 154

INDEX OF TEXTS QUOTED 157

PREFACE

THIS book is written to meet the needs of a special class of
students, namely of those that desire to study Ecclesiastical
Latin.

Ecclesiastical Latin may be defined as the form which the Latin
language assumed in the hands of the Fathers of the Western
Church and of their successors up to the time of the revival of
learning.

The book is divided into two parts: first, a summary of such
syntactical rules as are necessary for the understanding of the
works of these writers, with an explanation of the points in which
Ecclesiastical Latin differs from Classical Latin : secondly, a selec-
tion of passages taken from the works of some of the principal
authors of the period with notes drawing the attention of the
student to the appropriate sections of the syntax.

The syntax has been treated on broad lines, and no attempt has
been made to trace all the peculiarities of the countless writers of
Ecclesiastical Latin who represent so many different countries and
degrees of culture.

The examples are taken as far as possible from the Vulgate New
Testament, because this is the most readily accessible book be-
longing to the period.

It must not be assumed from the fact that the examples are
taken from this source that the Vulgate is to be regarded as typical
of Ecclesiastical Latin.

. It is a translation, and often a very literal translation, of a
Hebrew or Greek original. The Vulgate is not a Latin Classic in
the sense that the Authorised Version of the Bible is an English
Classic.

It will however be found that most of the constructions that
commonly occur in Ecclesiastical Latin are to be found in the
Vulgate, and, generally spealdng, examples have been given of
these constructions only. A very slight attempt has been made
to deal with the great variety of curious distortions of Latin which
the translators made use of in the attempt to represent literally
obscure passages in the Hebrew.

X Preface

Those who intend to use this book should possess at the least
a knowledge of the conjugations of Latin verbs and the declen-
sions of Latin nouns such as may be got from any primer i.

They should begin with the Vulgate New Testament which
can be procured in the revised text of Wordsworth and White
from the Bible Society. A brief dictionary of the Vulgate New
Testament by Dr Harden has recently been published by the
S.P.C.K.

From this they may pass on to the study of the easier Fathers,
such as Cyprian, or to the Latin Hymns.

Unfortunately there are not many editions of the Latin Fathers
readily accessible to English readers. The only collection of cheap
texts is found in the series "Opuscula SS. Patrum," edited by
H. Hurter at Innsbruck. The S.P.C.K. "Texts for Students" series
contain some Latin texts.

The author intends shortly to publish a collection of Latin
Hymns. At present the only one available is the " Hymni Latini,"
published by Clowes.

It is hoped that the book may be of use to ordination candidates ;
but there is also another class of student that the author had in
mind when writing it, namely those who either begin the study of
Latin after they leave school, or who wish to continue their study
for the purpose of improving their education.

It is to be feared that not many persons carry away enough Latin
with them from school to enable them to read the Classical authors
with any readiness; to such persons who wish to improve their
knowledge of the language by private study the author offers the
following suggestions.

John Locke stated that in his opinion the best way for an adult
to learn Latin was by reading the Latin Bible, and so great a
linguistic genius as Lord Macaulay did not disdain to learn German
from a German Bible. The author feels confident from experience
that those who begin with the Latin Bible and the easier Eccle-
siastical authors will be able to go on to the study of the Classics,
if they desire to do so, with far more intelligence and profit than
if they had tried to approach them without some previous pre-
paration. He believes that, in the general absence of any oppor-
tunity of hearing spoken Latin and speaking the language oneself,

' For beginners the author recommends Latin for Beginners, by Benjamin
L. Dooge. Ginn and Co. Gradaiim, by Heatley and Kingdon, is also useful.

Preface xi

the next best course is to read as much as possible of such authors
as are most easily understood i.

The Gospels in the Vulgate are very simple and easy to under-
stand, and the same simplicity of style is also found in some of the
early Ecclesiastical writers and in many mediaeval writers, especi-
ally in the Hymns and Liturgies.

Speaking generally there is a directness and absence of arti-
ficiality about the Ecclesiastical writers which makes their works
more easily intelligible than most of those of the Classical writers,
except Caesar, and they have the advantage over his works in
that they contain no long passages in "Oratio Obliqua."

Much of Classical Latin is highly artificial, not to say unnatural,
in its modes of expression. The authors whose works are most
generally read wrote for a fastidious and highlj^ cultivated society
of litterateurs who, in most cases, thought far more of style than of
matter. Their subject matter was often borrowed from the Greek;
they wrote rather to please than to instruct; and, especially under
the early Empire, they wrote with a view to reading their works to
admiring circles of friends, whose applause they hoped to arouse
by some novel or far-fetched turn of expression. All Classical
Latin literature, except the very best, is vitiated by rhetoric, and
by the desire to say old things in a new way.

The Christian authors, on the other hand, although most of
them had been trained in the rhetorical schools, and although their
writings show many traces of their training, were at least men in

^ The author is pleased to find that his opinion in this matter is confirmed by
the high authority of the late Dr J. H. Moulton in the parallel case of an adult
who wishes to learn Greek.

Dr Moulton considers that this study may be most easUy approached by
the way of N.T. and Hellenistic Greek, which, in Latin, is paralleled by the
Vulgate and the Ecclesiastical writers.

Dr Moulton's words are as follows:

" Men who have had no educational advantages, called to the work (of the
ministry) after many years away from school^how shall we best train them for
service in which experience shows they may be surpassingly useful? . . . Perhaps
the writer may contribute his experience of some years. Hellenistic Greek
proves a far shorter road than the Classical grammar which the writer used in
his schoolmaster days. A short and simple grammar and reader in New Testa-
ment Greek, written for the purpose, supplies the forms and syntax needed
for intelligent reading of the sacred text; and with this basis it is found that
students with an aptitude for languages can go on to Classical Greek when
they have become proficient in the far easier Hellenistic." J. H. Moulton in
Camb. Biblical Essays.

xii Preface

deadly earnest. They did not write to amuse the leisure of their
friends: those of the first three centuries wrote with the fear of
death always hanging over them to men who needed help and
guidance in the face of the same terror : those belonging to the age
after the triumph of the Church wrote of things which they held
to be of eternal and sovereign importance both to themselves and
to those who should read their books. This, generally speaking,
gives their writings a simplicity and directness which greatly
facilitates the progress of the learner.

Even the Latin of the middle ages, although it is certainly not
Ciceronian, and would not have passed current even with Jerome,
yet is a wonderfully forcible and pregnant form of speech at its
best.

It is foolish to condemn and neglect a whole period of literature,
because the style in which it is written does not come up to a purely
artificial and arbitrary literary standard.

It is not necessary to deny the great excellence of the Latin of
the Augustan age, and of Cicero in particular, in order to see merits
in the Latin of other periods. We may heartily agree that the
Latin of the Golden Age is supreme and unapproachable. We
may all wish to write like Cicero and do our best to imitate
him; but this is no reason why we should refuse to see any merit
in writers who, carried on by the natural development of the
language, and. by the strange and novel ideas which they were
constrained to express, wrote in a different style, and with a
different vocabulary.

There is no more reason for setting up the writers of the Augustan
age as models of style, and labelling all that does not conform to
their standard as decadent or barbarous, than there would be for
setting up Dryden, Pope and Johnson as the only correct writers
of English. No language in which it is still possible for an author
to express his thoughts with precision and clearness can justly be
called decadent or barbarous, even though it does not conform to
a given standard ; and it is by this test, rather than by approxima-
tion to any "Classical" style, that the later authors should be
judged.

Although, as has been said, much of the work of the earlier
Ecclesiastical authors is vitiated by the rhetorical devices common
to the period in which they lived, and although many of the later
authors are barbarous enough; yet, with few exceptions, all the

Preface xiii

best known writings of Ecclesiastical authors of the first rank are
worth studying in the original.

There are very few books accessible on this subject. The following
have been consulted:
GoELZER. La Latinite de St Jerome (deals with Jerome's writings

other than the Vg.).
Regnier. La Latinite des sermons de St Augustin.
Kaulen. Sprachliches Handbuch zur Biblischen Vulgata. (New

edition, Freiburg im Breisgau 1904.)
RoENscH. Itala und Vulgata.

Dalpane. Nuovo Lessico della Bibbia Volgata (Firenze 191 1).
Peultier, Etienne, Gantois. Concordantiarum universae Scrip-
turae Sanctae Thesaurus. Paris.

None of these books except the first and the last are very helpful.

The author wishes to thank Dr H. J. White, Dean of Christ
Church, for kind advice and encouragement.

H. P.V.N.

Thorncliffe,

Clifton Road,

Heaton Moor, Stockport
November 1921

THE ORIGIN AND CHARACTER OF
ECCLESIASTICAL LATIN

THE basis, and much of the content, of Ecclesiastical Latin is to
be found in the vernacular speech of the Roman people of
which but little survives in literature.

The form of Latin which is most commonly studied is that which

is to be found in the writings of the great authors who lived in the

century before the commencement of the Christian era. To this

/© form of the language the name 'Classical' has been given, and it

is often referred to as the Latin of the Golden Age.

All the books of this period that have come down to us were the
work of highly trained literary men who were thoroughly acqvainted
with Greek literature and who imitated of set purpose not only its
form, but also its content.

Vos exemplaria Graeca
Nocturna versate manu, versate diurna,

was the maxim which all of them followed.

The consequence of this is that ' Classical Latin ' is, speaking
generally, a very artificial form of language. It may be said of it,
as has been said of Attic Greek (as portrayed in the literature of
Athens), that it is an artistic language which nobody ever spoke,
but which everybody understood.

This form of the language, however, was regarded in ancient,
no less than in modern times, as an example to be followed, as far
as possible. The writings of Cicero, Vergil, Horace and Ovid were
studied in the schools of the Roman Empire in Africa, Gaul and
Spain, no less than in Italy, as models of style and vocabulary,
and left an ineffaceable mark on the language. They continued to
be studied, though with less zeal and intelligence, throughout many
periods in the middle ages and at the Renaissance they came in for
more than their own.

To write like Cicero or Vergil became the passionate desire of
all scholars and the chief end of education : the direction then given
to literary study has influenced the course of teaching almost to
the present day.

N.E.L. I

2 The Origin and Character

In spite of the protests of Erasmus, style was set up as the end
after which the scholar must strive, and that a style not his own,
but a style imitated from great writers who lived nearly two
thousand years ago under quite a different civilization, and in
another sphere of thought. The skill most commended was that
which caught some trick of phrase and adapted it to the transla-
tion of contemporary forms of expression. It was this ' Ciceronian-
ism,' as it has been called, that did so much to kill Latin as a living
language, because it checked all spontaneity and preferred to
galvanize a corpse rather than to encourage the growth of a living
organism.

During the time when the Classical literature was growing into
perfection and passing into the stage of imitation and decay the
Vernacular Latin also continued to grow and, like all growing
organisms, to absorb many elements from its surroundings.

Those who spoke it were not deterred by any fear of the school-
master or the audiences in the recitation rooms from adding new
words when they were required to express new ideas.

The genius of the old Latin language, like that of the old Roman
people, expressed itself in action and was rich only in verbs and
in concrete terms. Abstract ideas were quite foreign to native
Latin thought, and, when the introduction of Greek philosophy
rendered it necessary to express such ideas in speech, recourse was
had either to a periphrasis or to new-coined or adopted words.

Substantives ending in io, ia and tas began to increase in number
and also adjectives in is; but the Classical writers avoided these
new methods of expression as far as possible, or introduced them
with an apology. It was not until the old Latin families had been
killed off in the civil wars, until Greek became the language of
all educated men in Rome and the most celebrated Latin authors
began to arise, not in Italy, but in Spain and Africa, that the
boundaries of the old Latin speech were gradually broken down,
and a flood of new words and constructions, mostly borrowed from
Greek, or suggested by it, mingled with the stately current of the
ancient diction. Such words as essentia, substantia, personalis,
possibilis then came into use, all, be it noted, Avords that have
passed into English. The Latin language ceased to be the language
of a nation and became the language of an empire.

It was just about this period that Ecclesiastical Latin came into
existence.

of Ecclesiastical Latin 3

The language in which the Christian writers first wrote was, of
course, Greek. Greek, thanks to the conquests of Alexander, was
the lingua franca of the East where Christianity took its origin.

When St Paul wished to write to the Church in Rome, he wrote
in Greek. When St Clement (a Roman Bishop) wrote to Corinth
he also wrote in Greek. Many of the earliest inscriptions in the
Catacombs are in Greek. Latin does not seem to have been com-
monly used in the Roman Church until the end of the second
century 1.

It was not for Rome that a Latin translation of the Bible was
needed, but for Africa, Gaul and Spain, and perhaps for the
country congregations of Italy.

The first Christian writing in Latin of which we have any know-
ledge is this Latin version of the Bible. It is commonly known as
the Old Latin version and will be referred to here by the abbrevia-
tion O.L. It is not known with any certainty by whom or when this
translation was made. It seems to have been a composite work
made by several hands, perhaps at different periods. It had one
marked peculiarity: it was an extremely literal translation.

"We have already said," writes Gaston Boissier, "that the first
persons who translated the Holy Scriptures into Latin were not
professional authors, but only scrupulous Christians who desired
no other merit except that of being faithful interpreters. Pre-
occupied before all things with the object of basing their version
on the text, they created new words, invented strange expressions,
and tortured the ancient language without pity, to make it fit the
genius of a foreign idiom. Can anyone imagine what an admirer
of Vergil or a pupil of Cicero must have had to suffer when thrown
into the middle of this barbarism^?"

At the beginning of the third century we find that a generally
received translation of the Bible was coming into use at Carthage,
and by the middle of the century it was quite established.

This translation underwent many revisions. A rather smoother
version circulated in Italy and Gaul: another, still more refined,
was used by St Augustine in the fourth and fifth century, and this
is sometimes called the Itala.

The first of these versions is found in the writings of Cyprian
and in the Codex Bobbiensis. The second is found in the Codex

* See Sanday and Headlam, Romans, p. lii.

* La Fin de Paganisme, vol. i, p. 351.

4 The Origin and Character

Veronensis. The third is found in the writings of Augustine and
in the Codex Brixianus.

In these versions the translation of the O.T. was made from the
Greek version known as the Septuagint (commonly called the LXX)
which was accepted by the early Church as quite as authoritative
as the Hebrew original which few Christians could read. This LXX
version was also a very literal translation of the Hebrew, literal
to the verge of unintelligibility in many places, especially in the
poetical and prophetic books.

Thus the O.L. version of the O.T. was the literal translation of
a literal Greek translation of a Hebrew original, and it is not
wonderful if not only the beauty, but also the sense, of the original
often disappeared under such handling.

The O.L. version of the N.T. was made from the Greek original.
Anyone who wishes to see how literal it is may compare the Latin
version of the Epistle to the Ephesians with the Greek original
and then with Beza's version.

The most potent influences in the formation of early Ecclesiastical
Latin were (i) ii\e Vernacular Latin of the period, by which the
Fathers allowed themselves to be influenced in order that they
might be understood by half-educated people, (2) the O.L. version
of the Bible with its many Graecisms and Hebraisms, (3) the
Classical Latin as taught in the schools, of which all the Fathers
were pupils, or even teachers.

We might perhaps add a fourth source of influence to the above,
namely the writings of Tertullian, who was an author of a very
original and independent type of genius and who had great in-
fluence on all his Christian successors, especially on Cyprian.

The O.L. version of the Bible did not however influence later
Ecclesiastical Latin directly.

The text got into such a bad condition at the end of the fourth
century that Pope Damasus commissioned the most famous
scholar of the day to re-edit it.

This man Eusebius Hieronymus, or Jerome, as he is commonly
called, had studied Latin in Rome under Donatus, was well
acquainted with Greek and had some knowledge of Hebrew. When
he set-to work on the task imposed on him by Pope Damasus he
found that the translation of the O.T. was so incorrect and corrupt
that nothing but a complete retranslation of the whole from the
Hebrew could produce a satisfactory result. He therefore set him-

of Ecclesiastical Latin 5

self to improve his knowledge of Hebrew and, in the face of great
opposition and much prejudice, he retranslated the whole of the
O.T. from the Hebrew original. But in so doing he seems to have
kept as near as he could to the version which he was trying to
supersede, and not to have made any attempt to translate it into
such Latin as he wrote himself in his letters and commentaries.
Perhaps he found it was impossible to bring about any nearer
approximation of the languages, or perhaps he feared the storm
of obloquy that any such attempt would have aroused ; in any case
his version is a revision of the O.L. with the help of direct reference
to the Hebrew, and not a new translation, such as might have
been expected from a man of Jerome's literary powers. It is not
in any sense a Latin Classic as the English Bible is an English
Classic, and Cardinal Bembo was not altogether without excuse
when he warned a brother Cardinal not to read the Vulgate — as
Jerome's Latin version is called — lest he should spoil his Latin style.

The popular prejudice against Jerome's version was such that
it was found impossible ever to induce the people to accept his
version of the Psalms — the part of the O.T. most familiar to
them from its use in public worship. To this day in the official
edition of the Vulgate the version of the Psalms is not the one
that Jerome made from the Hebrew, but a revision of the Old
Latin version that he made in the early part of his life with the
help of the Greek of the LXX only.

Those who wish to get some idea of what the O.L. version of the
O.T. must have been will get a good idea by reading the Psalter
in the Vulgate.

Jerome did not think it necessary to make a new translation
of the New Testament. He revised the Gospels carefully and the
rest of the N.T. in a cursory manner.

He did not set much store by the books of the Apocrypha and
therefore only retranslated Tobit and Judith, and did not even
revise the others. The result of his labours is thus a composite
work which after a time won universal acceptance and was de-
clared by the Council of Trent to be 'authentic' This ver.sion, as
has been said, is called the Vulgate, or commonly received version.
An authoritative text was edited by order of Popes Sixtus V and
Clement VII and can be procured in many editions ^ Of late years

^ An edition in good type and convenient form is that of Hetzenauer, pub-
lished bv Pustet.

6 The Origin and Character

a new edition of the N.T. has been undertaken by the late Dr
Wordsworth, Bishop of SaUsbury, and Dr H. J. Wl-iite, now Dean
of Christ Church, Oxford.

This is being pubhshed in its full form by the Oxford Press, and
a small edition is published by the Oxford Press and by the Bible

Society.

It was this Vulgate version that had supreme influence in the
middle ages when Greek and Hebrew were unknown to all but a
very few scholars. The revival of Greek and Hebrew studies at the
Renaissance was looked upon with grave suspicion by the scholars
of the old learning as leading to heresy.

The old version had such a hold that even Erasmus, when he
pubhshed a new Latin version in parallel columns with his edition
of the Greek text, contented himself with copying the Vulgate
version with the correction of a few of the most glaring solecisms.
Beza put out a new version in Latin in the seventeenth century
which is still pubhshed by the Bible Society. It is interesting
to an advanced student to compare this version with the
Vulgate^.

The points in which Ecc. L. differs from CI. L. are principally
the following:

The use of a great number of abstract and compound nouns and
of nouns denoting an agent and ending in or.

The use of diminutives. The use of words transliterated from

Greek.

The extended use of prepositions where in CI. L. a simple case
of the noun Avould have sufficed.

The disappearance of long and elaborate sentences with many
dependent clauses. Clauses are often connected simply by et, or
no conjunction is used at all.

The disappearance to a great extent of the Oratio Obliqua and
the Accusative with Infinitive construction.

The substitution therefor of a new construction imitated from
the Greek and introduced by quod, quia, or quoniam.

The gradual extension of this construction even in clauses where
ut would be used in CI. L. especially in noun clauses.

' For further information see articles on Latin Versions and Vulgate in
Hastings' Dictionary of the Bible and Sir Frederick Kenyon's Our Bible and
the Ancient Manuscripts.

of Ecclesiastical Latin 7

The Infinitive used to express purpose or result, as in Greek,
and also to express dependent commands.

The Subjunctive is used where it would not be used in CI. L.
and vice versa.

The use of periphrastic forms of verbs, especially forms made up
with esse or habere.

In a word we see the process at work which turned the Latin of
the Empire into the modern Romance languages.

8 Sentences

SYNTAX

SENTENCES.

1 . Syntax deals with the methods by which words are combined
to form sentences.

A sentence is a group of words expressing a statement, a ques-
tion, or a desire. (Under the term desire commands, entreaties and
wishes are to be included.)

2. Every sentence must consist of at least two parts, either
expressed or understood :

(i) The Subject — the word or group of words denoting the
person or thing of which the predicate is said.

(2) The Predicate — the word or group of words denoting all
that is said about the subject; or the word or group of words which
expresses the assertion that is made, the question that is asked,
or the desire that is expressed about the subject. The predicate
is not necessarily identical with the verb. It includes the com-
plements and extensions of the verb and also the object.

If a verb is transitive it must have an object.

The Object is the word or group of words denoting the person
or thing towards which the action of the verb is directed.

The verb agrees with its subject in number and person.

3. Verbs which require a complement to complete their meaning
are called Copulative verbs. The most important copulative verb
is the verb to be.

Verbs which signify to become, to appear, to be chosen, to be named,
and the like are also copulative.

If the complement of a copulative verb is a noun, it agrees with
the subject of the verb in number and case; if it is an adjective, it
agrees with the subject of the verb in number, gender and case.
This rule is sometimes put in the following form :
The verb 'to be' takes the same case after it as before it.
Examples ;

Caesar imperator est. Caesar is general.

Metelli facti sunt consules. The Metelli have been made consuls.

Rex magnus est. The king is great.

Sentences 9

Regina magna est. The queen is great.
Reges magni sunt. The kings are great.
Regnum magnum fit. The kingdom becomes great.
Felices appellamur. We are called happy.

4. A Simple sentence is a sentence which contains a single
subject and a single predicate.

Multiple and Complex sentences are sentences which contain more
than one subject and predicate.

In dealing with sentences it will be found convenient to keep
carefully to the following terminology:

The name sentence should be applied only to a complete state-
ment, command, or question occurring between two full stops.

Groups of words forming part of a multiple or complex sen-
tence, and having a subject and predicate of their own should be
called clauses.

Groups of words forming an equivalent to some part of speech,
and not having a subject and predicate of their own, should be
called phrases.

5. A Multiple sentence is a sentence which consists of two or
more clauses none of which depends on any of the others, but which
all make equally important and independent statements. These
clauses are said to be combined by co-ordination.

In the Heb. language such co-ordinated clauses are very common,
and this peculiarity is faithfully reflected in the Vg. O.T., and, to
a certain extent, in the N.T. In Latin, uninfluenced by Heb.,
clauses are more generally combined into complex sentences.
Example :

Et egressus est rursus ad mare: omnisque turba veniebat
ad eum, et docebat eos. And he went out again to the sea, and
all the crowd came to him, and he taught them. Mk. ii, 13.

6. A Complex sentence is a sentence which consists of a prin-
cipal or main clause and one or more subordinate clauses depending
on it, or on one another as noun, adjective, or adverb equivalents.
These clauses are said to be combined by subordination.

Example :

Si quis voluerit voluntatem ejus facere, cognoscet de
doctrina, utrum ex Deo sit, an ego a meipso loquar. // any
man willeth to do his will, he shall know of the teaching, whether
it is of God, or whether T speak of myself . Jn. vii, 17.

10 Nouns — Use of Cases

7. Subordinate clauses are divided into three classes:

( 1 ) Noun or Substantival clauses that take the place of a noun .

(2) Adjectival clauses that take the place of an adjective.

(3) Adverbial clauses that take the place of an adverb.

NOUNS.

8. Cases and their meanings. Inflection is a change made
in the form of a word to denote a modification of its meaning, or
to show the relationship of the word to some other word in the
sentence.

Examples: bird becomes birds in the PL and man becomes men.

The pronoun he is used when it is the subject of a sentence:

but it is changed into him. when it is the object. There are

however few inflections left in English.

Latin nouns, pronouns and adjectives have inflections to show

number and case; adjectives and some pronouns have inflections

to show gender as well.

To give a list of these inflections is called giving a declension, or
declining a word, because the cases other than the Nominative
were considered by the old grammarians to fall away (declinare)
from the form of the Nominative. For the same reason cases other
than the Nominative are sometimes called Oblique cases.

Hence also the origin of the name Case from the Latin casus —
falling.

The cases actually in use are seven in number.

(i) The Nominative, used to express the subject of a finite
verb.

(2) The Vocative, used in addressing a person or thing.

(3) The Accusative, used to denote motion towards and to
express the object of a transitive verb.

(4) The Genitive, used to limit the meaning of another noun
like an adjective and to denote various relations most of which are
expressed in Eng. by the use of the preposition of or by the
possessive case.

(5) The Dative, used to express that to or for which anything
is done. This includes the dative of the indirect object after transi-
tive verbs.

(6) The Ablative, used to express separation or motion from
and in many other senses.

Nominative, Vocative, Accusative Cases 1 1

(7) The Locative, which is not given in the tables of declen-
sions in grammars, used to denote the place at which anything
happens in certain expressions.

9. The Nominative Case is the case of the Subject of a
sentence or clause in all sentences or clauses in which the verb is
not in the Infinitive mood.

Tunc discipuli ejus, relinquentes eum, omnes fugerunt.
Then all his disciples forsook him and fled. Mk. xiv, 50.

10. The Vocative Case is used in addressing a person or a
personified thing.

Bone Pastor, Panis vere, Good Shepherd, true Bread,
Jesu, nostri miserere. Jesus, have mercy on us.

11. The Accusative Case denotes motion towards or exten-
sion.

It is therefore the case of the Direct Object, because the object
is the name of that towards which the action of the verb goes forth.

So the Ace. is used with or without a preposition to denote
motion towards.

The Ace. denotes the time during which anything happens and
also extent of space.

12. The Ace. is used to express the direct object of a transitive verb.

Qui videt me, videt eum qui misit me. He that seeth me,

seeth him that sent me. Jn. xii, 45.

The same verbs are not necessarily transitive in Latin as in

Eng., hence many verbs which are followed by an Ace. in Eng. are

followed by a Gen., Dat., or Abl. in Latin.

13. Motion towards is generally expressed by a preposition such
as ad or iri followed by a noun in the Ace. case.

The preposition is omitted in CI. L. before the names of towns and
small islands and before certain words such as domum, rus, for as.
In the Vg. a preposition is generally used before domum, and it
is also found before the names of towns.

Non relinquam vos orphanos: veniam ad vos. / will not

leave you orphans : I will come to you. Jn. xiv, 18.

Sed cum Romam venisset, soUicite me quaesivit. But when

he came to Rome, he sought me out diligently. II Tim. i, 17.

Venit ergo iterum in Cana Galilaeae .... He came therefore

again to Cana of Galilee . . . . Jn. iv, 46.

12 Accusative Case

14. The Ace. may denote extent of time or space, but in Ecc. L.
the Abl. is often used for extent of time. See section 55.

Et mansit ibi duos dies. And he remained there two days.

Jn. iv, 40.

15. Cognate Accusative. Any verb whose meaning permits it
may take after it an Ace. of cognate or kindred meaning.

Bonum certamen certavi. / have fought a good fight.

II Tim. iv, 7.

Nohte judicare secundum faciem, sed justum judicium
judicate. Do not judge after the appearance, but judge a righteous
judgment. Jn. vii, 24.

See also Lk. ii, 8; I Tim. vi, 12; I Pet. iii, 14.

16. Certain verbs meaning to teach, to ask, to conceal are
followed by two Accusatives, one of the person and another of the
thing.

If a verb of this kind is used in the Passive voice the object noun
denoting the thing is retained in the Ace. case.

lUe vos docebit omnia. He shall teach you all things.

Jn. xiv, 26.
Aut quis est ex vobis homo, quem, si petierit filius suus
panem, numquid lapidem porriget ei? Or what man is there
of yon whom, if his son ask him for a loaf, will he give him a
stone.? Mt. vii, 9.

Hie erat edoctus viam Domini. He was instructed in the way
of the Lord. Acts xviii, 25.

17. Two Object Accusatives are rarely used, in imitation of Gk., after
verbs meaning to put on.

This is not CI. The CI. construction is to use the Ace. of the person
and the Abl. of the thing put on.

Calcia te caligas tuas. Put on thy sandals.

Acts xii, 8.
Induite vos armaturam Dei. Put on yourselves the armour of God.

Eph. vi, II.
Induti loricam fidei. Clad with the breastplate of faith.

I Thess. v, 8.
So in one instance with a verb meaning to put off:

Expoliantes vos veterem hominem. Putting off from yourselves
the old man. Col. iii, 9.

Genitive Case 13

18. The Ace. is sometimes used after Passive verbs to denote an
action done to oneself. This seems to be an imitation of the Greek Middle
voice. This construction is rare in prose, but common in Latin poetry,
where it is used with great freedom.

State ergo succincti lumbos vestros in veritate: et induti loricam
justitiae, et calciati pedes in praeparatione evangeUi pacis. Stand
therefore with your loins girt about with truth, and having put on the
breastplate of righteousness, and with your feet shod with the prepara-
tion of the gospel of peace. Eph. vi, 14.

Abluti corpus aqua munda. With ouv body washed with pure water.

Heb. X, 22.

19. The Genitive Case is an adjectival or descriptive case. A
noun in the Gen. case is generally connected with another noun
which it qualifies very much in the same way as an adjective.

The Gen. case can generally be translated into Eng. by the use
of the preposition of or by the Possessive case.

The name Genitive case means the case of kind or origin; but the
case is most frequently used to denote possession.

20. Possessive Genitive denoting possession.

Justorum autem animae in manu Dei sunt. Bui the souls
of the righteous are in the hand of God. Wisdom iii, i.

21. The Gen. may express authorship, source, or material, or
almost any relationship that can exist between two persons or
things.

Inter natos mulierum. Among those born of women.

Mt. xi, II.
Periculis fiuminum, periculis latronum. In perils of rivers,
in perils of robbers . . . (i.e. arising from rivers or robbers).

II Cor. xi, 26.
Ergo evacuatum est scandalum crucis. Therefore the re-
proach of the cross has ceased. Gal. v, 1 1 .
Prae gaudio illius. For joy thereof. Mt. xiii, 44.
So the Gen. is used to denote personal relationship such as that
of son and father, mother and son, or even husband and wife

Dicebat autem Judam Simonis Iscariotem. But he spake

of Judas the son of Simon the Iscariot. Jn. vi, 71.

Stabant autem juxta crucem Jesu. . .Maria Cleophae et

Maria Magdalene. Bui Mary the wife of Cleophas and Mary

Magdalene were standing by the cross of Jesus. Jn. xix, 25.

14 Genitive Case

22. The Partitive Genitive expresses the whole after words de-
noting a part.

Magister bone, quid boni faciam, ut habeam vitam aeter-

nam? Good Master, what good thing shall I do that T may have

eternal life? Mt. xix, i6.

See also Mt. xxv, 19; Acts v, 15; Rom. xv, 26; Actsxxiv, 21.

I 23. The Subjective Genitive. The Gen. is said to be used sub-
jectively when the noun which is in the Gen. case is the name of
the subject of the action denoted by the noun with which it is con-
nected.

Quis nos separabit a caritate Christi? Who shall separate tis
from the love of Christ? {i.e. from the love that Christ feels for us).

Rom. viii, 35.
Propter quod tradidit illos Deus in desideria cordis eorum.
Wherefore God gave them up to the desires of their own heart.

See also II Cor. v, 14; I Tim. iv, i. ^^"^- ^' ^4-

The Subjective Gen. is also found in the Vg. after adjectives
and participles in imitation of the Gk.

Et erunt Omnes docibiles Dei. And they shall all he taught
of God. Jn. vi, 45.

Quae et loquimur non in doctishumanaesapientiae verbis

Which also we speak, not in words tattght by human wisdom ....

I Cor. ii, 13.

) 24. The Objective Genitive. The Gen. is said to be used ob-
\ jectively when the noun which is in the Gen. case is the name of
the object of the action denoted by the noun with which it is con-
; nected.

The objective Gen. is used much more freely in the Vg. than in
CI. L., in imitation of the Gk. It is often used with nouns which
express the action of an intransitive verb.

Dedit illis potestatem spirituum immundorum. He gave

them power [to cast out) unclean spirits. Mt. x, i.

Sicut dedisti ei potestatem omnis carnis. As thou hast given

him power over all flesh. Jn. xvii, 2.

Et erat pernoctans in oratione Dei. And he was spending all

the night in prayer to God. Lk. vi, 12.

Si nos hodie judicamur in benefacto hominis infirmi. . ..

// we are judged to-day for a good deed done to an impotent

man .... Acts iv, 9.

Genitive Case 15

Quidam autem conscientia usque nunc idoli, quasi idolo-
thytum manducant. . .. For some men with the consciousness
even now of the idol eat it as a thing offered to an idol. . . .

I Cor. viii, 7.

Spiritus autem blasphemia non remittetur. Bttt blasphemy
against the Spirit shall not be forgiven. Mt. xii, 31.

See also Mk. xi, 22; Jn. ii, 17; Rom. x, 2, xv, 8; II Cor. x, 5;
Col. ii, 12; I Tim. iii, 5.

25. The Possessive Pronoun may be used in the sense of an
objective Gen.

Hoc facite in meam commemorationem. Do this in remem-
brance of me. Lk. xxii, 19.
Quaecumque enim scripta sunt, ad nostram doctrinam
scripta sunt. For whatsoever things ivere written were written
for our learning — (i.e. to teach us). Rom. xv, 4.
Neque veni Hierosolymam ad antecessores meos apostolos.
Nor did I go to J erusalejn to the apostles who were before me.

Gal. i, 17.
Ita et isti non crediderunt in vestram misericordiam. So
they also did not believe that mercy might be shown to you.

Rom. xi, 31.
Quotidie morior per vestram gloriam, fratres, quam habeo
in Christo Jesu Domino nostro. / die daily, brethren, I protest
by the glorying in you which I have in Christ Jesus our Lord.

I Cor. XV, 31.
The question whether a Gen. is subjective or objective can only
be decided by the context. Sometimes the decision is not easy.

26. The Descriptive Genitive is used to give a description or
explanation of the noun with which it is connected.

In CI. L. a descriptive Gen. is always qualified by an adjective;
but this is not always the case in Ecc. L. 1

In the Vg. the use of this Gen. is widely extended in imitation
of the Construct state in Heb. There are few adjectives in Heb., ,
and a noun in the Construct state is connected with another noun
where an adjective would be used in Latin or Gk.

Et facti estis judices cogitationum iniquarum. And ye be-
come judges with evil thoughts (i.e. unfair judges). Jas. ii, 4.
Quia propter te mortificamur : tota die aestimati sumus ut

i6 Genitive Case

oves occisionis. Because we are put to death for thy sake: all
the day we are counted as sheep for the slaughter.

Rom. viii, 36, quoted from Ps. xliii, 22.
In odorem suavitatis. For a sweet smelling savour.

Eph. V, 2.
Annorum enim erat amplius quadraginta homo, in quo
factum erat signum istud sanitatis. For the man was more than
forty years old on whom this sign of healing was done.

Acts iv, 22.
See also Mt. viii, 26; Mk. i, 4; Lk. ii, 14; Jn. v, 29, vii, 35;
Rom. XV, 5; Phil, iii, 21.

27. The descriptive Gen. may also be used predicatively.

Nescitis cujus spiritus estis. Ye know not of what spirit ye
are. Lk. ix, 55.

Nam ut impudentis est clamoribus strepere, ita congruit
verecundo modestis precibus orare. For as it is the mark of a
shameless person to make a disturbance with his cries, so it befits
a modest person to pray with restraint.

Cyprian, De Oratione Dominica.

28. The Genitive of price or value. The Gen. of some neuter
adjectives such as magni, parvi, tanti, quanti, is used to denote the
price at which a thing is valued, bought or sold.

Dixit autem ei Petrus: Die mihi, mulier, si tanti agrum
vendidistis ? But Peter said to her : "Tell me, woman, if you sold
the field for so much?" Acts v, 8; Lk. xii, 24.

29. The Gen. is used after certain verbs which are not transitive
in Latin as they are in Eng.

\ Most verbs meaning to pity, to remember, to forget, are followed
by a Gen. case in CI. L.

In the Vg. the usage varies. A Dat. is found after misereor and
sometimes super with an Ace.

Ps. cii, 13; Prov. xxi, 10; Mt. ix, 36; Mk. viii, 2.
Recordor is very rarely followed by an Ace.

Hos. vii, 2; Ez. xxiii, 19.
Memini is also'rarely followed by an Ace.

Is. xlvi, 8; I Mace, vii, 38.
Obliviscor is followed by an Ace.

Ps. ix. 18, xlix, 22; Heb. xiii, 2.
The folloM'ing are examples of the normal use.

Uses of Genitive Case in Ecc. Latin 17

Misertus auteni dominus servi illius, dimisit eum. But the
lord taking pity on that slave, forgave him. Mt. xviii, 27.

Omnia ostendi vobis, quoniam sic laborantes oportet susci-
pere infirmos, ac meminisse verbi Domini Jesu, quoniam ipse
dixit: Beatius est magis dare quam accipere. / have shown
you all things, that so labouring ye ought to support the weak,
and to remeynher the word of the Lord Jesus, how he said : "It is
more blessed to give than to receive." Acts xx, 35.

Non enim injustus Deus, ut obliviscatur operis vestri. . ..
For God is not unjust that he should forget your work ....

Heb. vi, 10.

30. The following uses of the Gen. which are not found in CI. L., but
which are found in the Vg., in imitation of Gk., should be noted.

Verbs meaning to rule and to fill are followed by a Gen. and also the
adj. plenus, full.

Reges gentium dominantur eorum. The kings of the nations rule

over them. Lk. xxii, 25.

Et impletae sunt nuptiae discumbentium. And the wedding was

filled with guests. Mt. xxii, 10.

See also Heb. vii, 14.

In with Accusative iii

Ut sim minister Christi in gentibus. . . . Rom. xv, i6.

In with the Ablative is used in certain passages, where in with
the Accusative would have been expected. = et?.
(i) After verbs of motion :

Beatus homo qui non abiit in consilio impiorum ....

Ps. i, I.
(2) To express the object or end of an action:

Infirmum in fide assumite, non in disceptationibus cogita-

tionum. Rom. xiv, i.

An ignoratis quia quicumque baptizati sumus in Christo Jesu

in morte ipsius baptizati sumus? Rom. vi, 3.

In is used to translate the Heb. ^ in a passage which denotes

the form under which anything appears (French en).

Qui apparui Abraham, Isaac et Jacob in Deo Omnipotente.

Ex. vi, 3.
234. In with the Accusative. Usual meaning into.
Representing Gk. eU, also rarely Iv.
Used in Late Latin with names of towns etc.

Mitte viros in Joppen. Acts x, 5.

Introivit in domum. Acts ix, 17; Lk. xxii, 10.

In a pregnant sense giving the result of the action of the verb. .
Ecce viri, quos posuistis in carcerem, sunt in templo. . . . (ev.)

Acts V, 25.

Qui exiit primo mane conducere operarios in vineam suam.

(ets.) Mt. XX, I.

Liberabit me Dominus ab omni opere malo et salvum faciet

in regnum suum caeleste. (eis.) II Tim. iv, 18.

Used in a predicate to express result:

Lapidem, quem reprobaverunt aedificantes hie factus e.st in
caput anguh. (e/s.) Mt. xxi, 42

Et nutrivit eum sibi in filium. (eis.) Acts vii, 21

Used to express purpose:

Emerunt ex ilUs agrum figuU in sepulturam peregrin orum
(€19.) Mt. xrvii, 7, 10

Posui te in lucem gentium, (eis.) Acts xiii, 47

Ego quidem baptizo vos in aqua in poenitentiam. (eis.)

Mt. iii, II

Segregatus in evangelium Dei. (cfs.) Rom. i, i

Ita et isti nunc non crediderunt in vestram misericordiam . . .

(Simple dat.) ' Rom. xi. 31

112 Sub. Super

In the sense of concerning.

David enim dicit in eum. . . . (eh.) Acts ii, 25.

Nolite ergo solliciti esse in crastinum. (ek.) Mt. vi, 34.

Used after credere in imitation of Gk. Tno-Teveiv eU.

Tu credis in Filium Dei? (ets.) Jn. ix, 35.

235. Sub. Usual meaning: sub with Abl. = under, below, in the
sense of remaining under. Sub udth Ace. = movement to or from
under.

In the Vg. sub is generally used with the Abl. in all senses.
Represents Gk. wo with ace. and gen., Ittl with gen. and dat.

Nam et ego sum homo sub potestate. {v-no, ace.) Mt. viii, 9.
With a verb of motion :

Omnia mihi licent, sed ego sub nuUius redigar potestate.
[vTTo, gen.) I Cor. vi, 12.

In the sense of in the time of.

Et multi leprosi erant in Israel sub Elisaeo propheta ....
(eVi, gen.) Lk. iv, 27.

See also Lk. iii, 2.
To translate eVt with gen. in the sense of in the presence of.

Adversus presbyterum accusationem noH recipere, nisi sub
duobus aut tribus testibus. I Tim. v, 19; also vi, 13.

Exceptional use to translate liri with dat. in sense of concerning.

A tribulatione, quae facta fuerat sub Stephano. Acts xi, 19.

236. Super. Usual meaning: super with Abl. = concerning, about,
because of, rarely = on. Super with Ace. — over, on the top of.
beyond, above.

(i) With the Abl. representing Gk. eTrt with dat. or gen., virip
with gen., Trept with gen.

Contristatus super caecitate cordis eorum. . ,. (ctti, dat.)

Mk. iii, 5

Stupebant autem omnes, qui eum audiebant super prudentia

et responsis ejus. {Ittl, dat.) Lk. ii, 47

Gentes autem super misericordia honorare Deum .... [vTrip

gen.) Rom. xv, 9

Attendite vobis super hominibus istis quid acturi sitis. (eV/

dat.) Acts V, 35

Quia videbant signa, quae faciebat super his, qui infirma-

bantur. (eTrt, with gen.) Jn. vi, 2

In Acts XV, 2 super is used to trans. Trept with gen.

Super 113

(2) With the Ace. represents Gk. eVi with gen. ace. dat., virep
with ace.

Et duxerunt ilium usque ad supereiUum mentis, super quern

civitas illorum erat aedificata. (ctti, gen.) Lk. iv, 29.

Non est discipulus super magistrum, nee servus super domi-

num suum. [virip, ace.) Mt. x, 24.

Nonne duo passeres asse veneunt? et unus ex illis non cadet

super terram sine Patre vestro. (cTrt', ace.) Mt. x, 29.

In the sense oifor, because of, where the Abl. would be expected.

Quam cum vidisset Dominus, misericordia motus super earn.

(eVt', dat.) Lk. vii, 13.

Nolite flere super me, sed super vos ipsas, et super filios vestros.

(cTTt, ace.) Lk. xxiii, 28.

Super is used after a comparative in Ps. xviii, 1 1 .

N.E.L-

EXTRACTS FROM ECCLESIASTICAL WRITERS

N.B. The numbers in the foot-notes refer to the sections in this book,
VisiONES Perpetuae.

This is an extract from a unique document, namely the record
of the imprisonment of a young Carthaginian matron Perpetua,
written by herself. She was put to death in the persecution under
Severus at the beginning of the third century. It is thought by
some that these Acts were edited by Tertulhan who refers to them
in his treatise "De Anima."

Perpetua was arrested on the charge of being a Christian and
cast into prison with four other catechumens. Her father, who was
a pagan, did his best to persuade her to renounce Christ; but in
vain. She was subsequently tried and condemned to the beasts
and so suffered death with her companions.

The passages given below recount two visions which she .saw
in the prison.

The whole text of the Acts is given in one of the volumes of
Hurter's series. A complete edition of all the Greek and Latin texts
is published in " Texts and Studies," by J. A. Robinson, Cambridge.

Tunc dixit mihi f rater mens: Domina soror, jam Hn magna
dignitate es; ^et tanta, ut postules visionem et ostendatur tibi, an
passio sit, an ^commeatus. Et ego, quae me sciebam ^fabulari cum
Domino, cujus beneficia ^tanta experta eram, fidenter repromisi ei
dicens: Crastina die tibi renuntiabo. Et postulavi, et ostensum
est mihi hoc: Video scalam auream ^mirae magnitudinis ^pertin-
gentem usque ad caelum, et ^ita angustam, per quam non nisi
singuli ascendere possent: et in lateribus scalae omne genus
^ f erramentorum infixum. Erant ibi gladii, lanceae, i"hami, mach-
aerae, ut si quis negligenter, aut non sursum attendens ascenderet,
i^laniaretur, et carnes ejus inhaererent ferramentis. Et erat sub
ipsa scala draco Cubans mirae magnitudinis, qui ascendentibus in-
sidias parabat, et exterrebat ne ascenderent. Ascendit autem

1 in magna dignitate es=3'0M are held in great honour. '^ et tanta, ut

postules, 163. ^ commeatus=re/e«sf. * ia\>\A2iri=to converse with, at.

vernacular word found in the comic poets. ° tanta, predicative, "whose

loving-kindnesses I had found to be so many." * mirae magnitudinis, 26.

' pertingentem=ymcAmg<o. * etitaangustam, per quam, for "ita angustam,
ut per eam," 163. * ferramentorum=iVo;i ins/fi/wente. '" hami, machaerae =
hooks and sabres (fxaxacpa). " laniaretur=/ie would be mangled.

Perpetua ii5

Saturus prior, et pervenit in caput scalae, et convertit se ad me,
et dixit mihi: Perpetua, sustineo te: sed vide ne mordeat draco ille.
Etdixiego: Non ^me nocebit in nomine Domini J esu Christi. Et
Me sub ipsa scala quasi timens me, lente elevavit caput, et cum
primum gradum ^calcassem, calcavi illius caput. Et ascendi, et
vidi spatium horti immensum, et in medio horti sedentem hominem
*canum, in habitu pastoris, grandem, oves ^mulgentem: et circum-
stantes ^candidates millia multa. Et levavit caput et adspexit me,
et dixit mihi: 'Bene venisti, tegnon. Et clamavit me, et de ^caseo,
quod mulgebat, dedit mihi quasi ^bucellum, et ego accepi junctis
manibus et ^^ manducavi, et universi circumstantes dixerunt : Amen .
Et ad sonitum vocis experrecta sum commanducans adhuc dulcis
nescio quid. Et retuh statim fratri meo, et intelleximus passionem
esse futuram, et coepimus nullam jam spem in ^^saeculo habere.

Post dies paucos, dum universi oramus, subito media oratione
profecta est mihi vox, et nominavi Dinocratem : et ^^obstupui quod
nunquam mihi in mentem venisset nisi tunc, et dolui commemorata
casus ejus. Et cognovi me statim dignam esse, et pro eo petere
debere. Et coepi pro ipso orationem facere multam, et ingemiscere
ad Dominum. ^^Continuo ipsa nocte ostensum est hoc mihi in
^*oromate. Video Dinocratem exeuntem de loco tenebroso, ubi et
complures erant aestuantem et sitientem valde, ^^sordido vultu, et
colore pallido, et vulnus in facie ejus, quod, cum moreretur, habuit.
Hie Dinocrates fuerat frater mens carnalis, annorum septem, ^^qui
per infirmitatem facie cancerata male obiit, ita ut mors ejus ^'odio
fuerit omnibus hominibus. Pro hoc ego orationem feceram: et
inter me et ilium grande erat ^^ diastema, ita ut uterque^^ad invicem
accedere non possemus. Erat deinde in ipso loco, ubi Dinocrates
erat, 2" piscina ^^plena aqua, altiorem marginem habens quam erat

^ me. Many verbs which govern a dat. in CI. 1,. do not always do so in
Ecc. L., 37. ^ de sub (a double preposition) =from below. ^ calcasseni=/
had trodden on. * canum= grey -haired. * mu\gentem=niilking. * candi-
dates =!£^/!77e-yo6f^. ' Bene venisti, tegnon = Welcome, child (t4kvov).
' csiseo=curd. • ' bucellum = a otom^^/^mZ. i" manducavi =7 a^e (a ver-
nacular verb, common in the Vg.). '^ saeculo=this world, as often in Vg.
^^ obstupui quod, 135, 112-114. ^* Cont'muo=: straight way. '* oromate =
vision {opdu). '° sovdido vu\tu = imcleaft appearance, 56. '° qui per in-
firmitatem... =w/?o died miserably through a cancer in the face. ^' odio = dis-
gusting, 41. '* diastema =a gwi/ (5(d, i'ffTTy/xt). " a.d invicem = neither of
us could go to the other, 70. -" piscina =« basin. ^' plena aqua, 49.

8—2

ii6 Cyprian

statura pueri, et extendebat se Dinocrates quasi bibiturus. Ego
dolebam quod et piscina ilia aquam habebat, et tamen propter
altitudinem marginis bibiturus non ^esset. Et experrecta sum et
cognovi fratrem meum Elaborate. Sed confidebam profuturam
orationem meam ^labori ejus, et orabam pro eo omnibus diebus quo
usque transivimus in ^carcerem castrensem. ^Munere enim cas-
trensi eramus ^pugnaturi. '''Natale tunc Getae Caesaris, et feci pro
iilo orationem die et nocte gemens et lacrimans, ut mihi ^donaretur.
Die autem quo in ^nervo mansimus, ostensum est mihi hoc: Video
locum ilium, quem videram tenebrosum, esse lucidum: et Dino-
cratem mundo corpore, bene vestitum, ^^refrigerantem. Etubierat
vulnus, video "cicatricem: etpiscinam illam, quam retro videram,
summisso margine usque ad ^^ umbilicum pueri : et aquam de ea tra-
hebat sine cessatione, et super margine ^^phiala erat plena aqua; et
accessit Dinocrates, et de ea bibere coepit, quae phiala non deficie-
bat. Et satiatus abscessit de aqua ^^ludere more infantium gaudens,
et experrecta sum. Tunc intellexi translatum eum esse de poena.

Cyprian, Bishop of Carthage (martyred 258), was converted to
Christianity in middle life. He was a famous rhetorician in his
early days; but after his conversion he laid his secular studies
aside and devoted himself entirely to Christian literature. In the
treatises intended for the ordinary members of his flock he did not
shrink from occasionally using the expressions and even the sole-
cisms which are found in the Old Latin version of the Bible. His
numerous quotations are naturally derived from the same source,
and often differ both in wording and in reading from the Vulgate.

He, in common with other writers of the period, abandons the
periodic style of Classical prose for short sentences with frequent
antitheses and rhetorical questions.

The signs of his rhetorical training are everywhere manifest.
In the matter of his treatises he freely copies Tertullian ; but popu-

* esset. This is subj. because it gives tiie thought of Perpetua, "he was not
(as I thought) likely to drink." ^ la.hoiare=to be in torment. ^ labori, 37.
^ carcerem castrensem =//i^ caw/) ^moH. ^ Munere =show. " pugnaturi,
i.e. with the beasts. ' Natale tunc Getae Caesaris, understand "erat."

" donaretur =//?«/ he might be given to me, i.e. that he might be saved. Compare
Acts xxvii, 24, Et ecce donavit tibi Deus omnes qui navigant tecum.
' neTvo=the stocks. ^° lefTigeiantem =refreshed or happy. This is the

word generally used in the inscriptions in the Catacombs to express the state
of the blessed departed, refrigerettibi deus et christus et domini nostri
ADEODATUS ET FELIX (from the cemetery of Commodilla). See Proverbs xxix,
17. *' cicatricem=fl scar. '- umbilicum =tfjn/s^ *^ phiala = a cup

{<pid\7]). '* ludere, 162.

Cyprian 117

larises and expands the materials that he borrows from him. In
many respects, including the manner in which he uses quotations
from Scripture, his treatises are curiously like some modern ser-
mons. They are well worth the attention of the student on account
of the simplicity of their style and their moral earnestness. The
best modern edition of his works is in the Vienna Corpus by Hartel.
Several of his treatises and a selection of letters are published in
Hurter's SS. Patrum Opuscula Selecta.

Jerome excellently sums up the characteristics of Tertullian and
Cyprian in his epistle to Paulinus :

Tertullianus creber est in sententiis; sed difticilis in loquendo.
Beatus Cyprianus, instar fontis purissimi, dulcis incedit et placidus :
et cum totus sit in exercitatione virtutum, occupatus persecu-
tionum angustiis, de Scripturis divinis nequaquam disseruit.

Jesus Christus Patie;ntiae Exemplar.

Atque ut plenius intelligere possimus, fratres dilectissimi, ^quia
patientia Dei -res est, et quisquis lenis et patiens et mitis est Dei
Patris imitator est, Dominus ipse dixit in Evangelic suo: "Audistis
quia dictum est: ^Diliges proximum tuum et *odio habebis ini-
micum tuum. Ego autem dico vobis: Diligite inimicos vestros, et
orate pro eis, qui vos persequuntur, ut sitis filii Patris vestri, qui
in caelis est, qui solem suum oriri facit super bonos et malos, et
pluit super justos et injustos. Si enim dilexeritis eos qui vos dili-
gunt, quam mercedem habebitis? Nonne sic et Publican! faciunt?
Et si salutaveritis fratres vestros tantum, quid amplius facitis?
Nonne et ethnici ^idipsum faciunt? ^Eritis itaque vos perfecti,
^quomodo Pater vester caelestis perfectus est."

Sic perfectos dixit fieri Dei filios si patientia Dei Patris ''maneat
in nobis. Nee hoc, fratres dilectissimxi, Jesus Christus Dominus
et Deus noster tantum verbis docuit sed implevit et factis.
Et qui ad hoc descendisse se dixerat ut voluntatem Patris
faceret, inter cetera mirabilia ^virtutum suarum quibus indicia
divinae majestatis expressit paternam quoque patientiam ser-
vavit. Omnes denique actus ejus ab ipso statim adventu patientia
signantur, quod primum de ilia sublimitate coelesti ad terrena
descendens non aspernatur Dei Filius carnem hominis induere, et
^cum peccator ipse non esset, ahena peccata portare.

* Quia. Observe the use of this barbarous construction even in Cyprian.
112-114. ^ res = attribute. ^ DiHges, 83. * odio, 41. ^ idipsurii,

64. ' quomodo, 175. ' maneat, 167, 171. ' virtutes=Gk. 5vvci.fj.€(.i,

Mt. vii, 22, Heb. ii, 4. ' cum, 166.

ii8 Cyprian

Immortalitate interim posita, fieri se et mortalem patitur, ut
^innocens pro nocentium salute perimatur. Dominus baptizatur
a servo, et ^remissam peccatorum daturus, ipse non dedignatur
^lavacro regenerationis corpus abluere. *Diebus quadraginta
jejunat, per quem ceteri ^saginantur: esurit et famem sentit,
ut qui in ^fame sermonis et gratiae fuerant, coelesti pane satu-
rentur. Discipulis non ut servis dominica potestate praefuit,
sed benignus et mitis fraterna eos caritate dilexit, dignatus
etiam pedes apostolorum lavare, ut cum circa servos talis ''est
dominus, exemplo suo doceret, qualis circa compares et aequales
debeat esse conservus. Sub ipsa autem passione et cruce, prius-
quam ad crudelitatem necis ^veniret, quae contumeliarum toleravit
ludibria. Coronatur spinis, qui martyres floribus coronat aeternis:
palmis in faciem verberatur qui palmas veras vincentibus tribuit.
Ille innocens, ille Justus, immo innocentia ipsa et ipsa justitia,
inter facinorosos ^deputatur, et testimoniis falsis Veritas premitur,
judicatur judicaturus, et Dei Sermo i°ad victimam tacens ducitur.
Et cum I'' ad crucem Domini confundantur sidera, elementa tur-
bentur, ille non loquitur, nee movetur. Usque ad finem perse-
veranter toleratur omnia, ut consummetur in Christo plena et per-
fecta patientia. Et post ista omnia adhuc interfectores suos, si
conversi ad eum veniunt, suscipit; et "patientia salutari ad con-
servandum benignus et patiens Ecclesiam suam nemini claudit.
lUos adversarios, illos blasphemos, illos nominis sui semper ini-
micos, si paenitentiam delicti agunt, si admissum facinus agnoscant,
non solum ad indulgentiam i^criminis, sed et ad praemiumi^regni
coelestis admittit. Quid potest patientius, quid benignius did?
Vivificatur Christi sanguine etiam qui fudit sanguinem Christi.
Talis est Christi et tanta patientia; quae nisi talis ac tanta exis-
teret, Paulum quoque apostolum Ecclesia non haberet.
' Quod si et nos in Christo sumus, si ipsum induimus, si ipse est
salutis nostrae via, qui Christum vestigiis salutaribus sequimur,
per Christi exemplum gradiemur, sicut Johannes apostolus in-
struit dicens: "Qui dicit se in Christo manere, debet "quomodo
ille ambulavit et ipse ambulare."

• innocens, 200. ^ remissa.m. =remisstonem. ^ lavacro, Titus iii, 5.

* Diebus, 55. ^ saginare. In the CI. this means to stuff; like many other words
it has in Ecc. L. a more refined meaning =fill. * Amos viii, 11. 'est

A veryunusuallndicativeinaclauseof Cause, 156. * veniret, 15^. * depu-
tatur = is reckoned, Lk. xxii, 37. i» ad, 216. " patientia salutari, with patience
conducive to salvation. '^ criminis, 24. '* regni, 26. ** quomodo, 175.

Cyprian 1 19

Item Petrus, super quem Ecclesia Domini dignatioue fundata
est, in epistola sua ponit et dicit: "Christus passus est pro nobis,
relinquens vobis exemplum ut sequamini vestigia ejus: qui pec-
catum non fecit, nee dolus inventus est in ore ejus, qui cum male-
diceretur non remaledicebat, cum pateretur non minebatur, trade-
bat autem se judicanti se ^injuste."

De bono patientiae (adapted).

Quid est voluntas Dei?

Voluntas autem Dei est -quam Christus et fecit et docuit.
Humilitas in ^conversatione, stabilitas in fide, *verecundia in verbis,
in factis justitia, in operibus misericordia, in moribus disciplina,
injuriam facere non nosse et factam posse tolerare, cum fratribus
pacem tenere, Deum toto corde diligere, amare in illo ^ quod Pater
est, timere quod Deus est, Christo nihil omnino praeponere, quia
nee nobis quidquam ille praeposuit, caritati ejus inseparabiliter
adhaerere, cruci ejus fortiter ac fidenter ^assistere quando de ejus
nomine et honore certamen est, exhibere in sermone constantiam
qua confitemus, in quaestione fiduciam qua ' congredimur, in morte
patientiam qua coronamur. Hoc est coheredem Christi esse velle,
hoc est praeceptum Dei facere, hoc est voluntatem Patris adimplere.

De Oratione Dominica.

Notice the use of the infinitive as a verbal noun parallel with
other nouns.

QUARE JUSTUS CUM ChRISTO ESSE DESIDERAT.

Scriptum est enim, justum fide vivere. Si Justus es, et fide vivis,
si vere in Christum credis, cur non cum Christo futurus et de
Domini p'-omisso ^securus, ^quod ad Christum voceris, amplecteris
et quod diabolo careas, gratularis? Simeon denique ille Justus, qui
vere Justus fuit, qui fide plena Dei praecepta servavit, cum ei divini-
tus responsum fuisset, ^''quod non ante moreretur, quam Christum
vidisset, agnovit in spiritu natum esse jam Christum, de quo sibi

1 This reading^ differs from that of the received Gk. texts. ^ quam=the

will which. * conversatione, dva(TTpo(pri=manner of life, Ga\.i, 13. * vere-
cundia. = modesly. * quod Patei est =the fact that he is Father. * assistere,
to stand by. '' congredimur =we agree together. » secuvus = free from

care, cf. Mt. xxviii, 14. * quod ad Christum. . . =why do you not welcome

the fact that you are being called to Christ, and rejoice that you are being freed
from the devil? '" quod non ante moreretur, 112-114.

120 Cyprian

fuerat ante praedicatum ; quo viso, scivit se cito esse moriturum.
Laetus itaque de morte jam proxima, et de vicina ^accersitione
securus, accepit in manus puerum, et benedicens Dominum excla-
mavit et dixit: "Nunc dimittis servum tuum, Domine, secundum
verbum tuum in pace, quoniam viderunt oculi mei ^salutare
tuum." Probans scilicet atque contestans tunc esse servis Dei
pacem, tunc liberam, tunc tranquillam quietatem, quando de istis
mundi turbinibus extracti, ^sedis et securitatis aeternae portum
petimus, quando, *expuncta hac morte, ad immortalitatem veni-
mus. Ilia est enim vera pax, ilia fida tranquillitas, ilia stabilis et
firma et perpetua securitas. De Mortalitate.

De defectu fidei in tribulatione.

Hoc autem fit, fratres dilectissimi, quia fides deest, quia nemo
credit vera esse, quae promittit Deus, qui ^verax est, cujus sermo
credentibus aeternus et firmus est.

Si tibi vir gravis et laudabilis aliquid polliceretur, haberes
^utique pollicenti fidem, nee te falli aut decipi ab eo crederes,
quem stare in sermonibus atque in actibus suis scires. Nunc Deum
tecum loquitur; et tu mente incredula perfidus fluctuas? Deus
tibi de hoc mundo recedenti immortalitatem atque aeternitatem
poUicetur, et tu dubitas? Hoc est Deum omnino non nosse: hoc
est Christum credentium dominum et magistrum peccato incredu-
litatis offendere: hoc est in ecclesia constitutam fidem in domo
fidei non habere. Quantum prosit exire de saeculo Christus ipse
salutis atque utilitatis nostrae magister ostendit, qui, cum
discipuli ejus contristarentur quod dixit se jam recessufum,
locutus est ad eos dicens, "Si me dilexistis, '^gauderetis utique,
quoniam vado ad Patrem": docens scilicet et ostendens, cum
cari, quos diligimus, de saeculo exeunt, ^gaudendum potius quam
dolendum. Cujus rei memor beatus apostolus Paulus in epistola
sua ponit atque dicit : ^" Mihi vivere Christus est, et mori lucrum " :
lucrum maximum computans jam saeculi "laqueis non teneri,
jam nuUis peccatis et vitiis carnis ^^obnoxium fieri, exemptum

^ accersitione =SMwmons. This word is often used in the inscriptions on
graves. ^ salutare = Gk. aoir-qpLov, salvation, often used in the Psalms, cf.

xii, 6. * se&\s=home. * expuncta hac •n\orte.=after this death has been

destroyed. ^ verax=irM£', Rom. iii, 4. * \\\.\(i\ie = certainly . ' gauderetis,
167,171. ' gaudendum, 192. ' Mihi vivere..., 117. i" Iaqueum=s«are.
** obnoid\iT!\=exposed to.

Cyprian 121

^pressuris angentibus, et ^venenatis diaboli faucibus liberatum ad
laetitiam salutis aeternae Christo vocante proficisci.

At enim quosdam movet, quod aequaliter cum gentibus nostrds
morbi istius ^valetudo corripiat; quasi ad hoc '*crediderit Chris-
tianus, ut immunis a contactu malorum, mundo et saeculo feliciter
perfruatur, et non omnia hie adversa perpessus ad futuram laeti-
tiam reservetur. Movet quosdam quod sit nobis cum ceteris ^mor-
talitas ista communis, quid enim nobis in hoc mundo non com-
munis cum ceteris, quamdiu adhuc secundum legem primae nativi-
tatis manet caro iste communis? ^Quoadusque istic in mundo
sumus, cum gen ere humano carnis aequahtate conjungimur, spiritu
'separamur. Itaque donee corruptivum istud induat incorruptionem,
et mortale hoc accipiat immortaUtatem, et Christus nos perducat
ad Deum Patrem, quaecumque sunt carnis incommoda, sunt nobis
cum humano genera communia. Sic cum fetu sterili terra jejuna
est, neminem fames 'separat. Sic cum irruptione hostili civitas
aliqua possessa est, omnes simul captivitas vastat. ^Et quando
imbrem nubila serena suspendunt, omnibus ^siccitas una est. Et
cum navem ^^scopulosa saxa ^^constringunt, navigantibus ^'^naufra-
gium sine exceptione commune est. Et oculorum dolor et impetus
febrium et omnium valetudo membrorum cum ceteris communis
est nobis, quamdiu portatur in saeculo caro ista communis,

De Mortalitate.

Quod filii Dei Patri similes esse debent.

Si hominibus laetum est et gloriosum filios ^^ habere consimiles,
et tunc magis ^^generasse delectat, si ad patrem lineamentis paribus
i*suboles subseciva respondeat, quanto major in Deo Patre laetitia
est cum^^quis sic spiritualiternascitur, utinactibus ejus etlaudibus
divina generositas praedicetur? Quae justitiae palma est, quae
corona, esse se talem de quo Deus non ^^dicat "Filios generavi et
exaltavi, ipsi autem spreverunt me." ^'Collaudet te potius Christus

1 pressuris angentibus =agomswg <rmk. ^ venenatis faucibus =^owoH<?£i
jaws. ' -valetndo =weakness. * crediderit, 175. ^ mortalitas

^mortality, i.e. disease. ' Quoadusque =so /o;;g as. ' separare=<o

set apart. ' Et quando imbrem nubila serena =fln^ when fine weather

keeps off the showers. * siccitas=drought. ^'' scopulosa.=precipitous.

'^ constringunt = crMsA. ^^ nauirag'mm = shipwreck. '^ habere, generasse,
117. ^* suboles subseciva =SMn'm«g o#s/);'i«g. *^ quis. Rare in CI.

except after 'si,' cf. Jas. v, 14, 6ga. '* dicat, 150 (i). " Collaudet, loi.

122 Ambrose

et invitet ad praemium dicens: " Venite, benedicti Patris mei, per-

cipite regnum quod vobis paratum est ab origine mundi." His

meditationibiis corroborandus est animus, ^ejusmodi exercita-

tionibus contra omnia diaboli jacula firmandus. Sit in manibus

divina lectio. Oratio ^jugis ^omnino non cesset. Spiritualibus

semper actibus occupemur, ut quotiescunque inimicus *accesserit,

et clausum adversum se pectus inveniat et armatum. ^Non enim

Christiani hominis corona est una, quae temporibus persecutionis

accipitur. Habet et pax coronas suas, quibus ^de varia et multi-

plici ^congressione victores, prostrato et subacto adversario, coro-

nantur. Li bidinem subegisse continentiae corona est. Contra iram,

contra injuriam repugnasse corona patientiae est. De avaritia

triumphus est pecuniam spernere. Laus est fidei fiducia futuro-

rum mundi adversa tolerare. Et qui superbus in prosperis non

est, gloriam de humilitate consequitur. In hoc virtutum ^stadio

quotidie currimus, ad has justitiae palmas et coronas sine inter-

missione temporis pervenimus. Cogitemus ergo caeleste regnum.

Cogitemus quod fihi Dei hi soh possint vocari, qui nativitate cae-

lesti et lege divina ad similitudinem Dei Patris et Christi ^re-

spondeant adunati. Cogitemus sub oculis Dei nos stare, spectante

et judicante ipso conversationis ac vitae nostrae curricula de-

currere, pervenire nos tunc demum posse ^^ut eum videre contingat,

si ipsum nunc videntem delectemus actibus nostris, si nos dignos

gratia ejus et indulgentia praebeamus, si placituri semper in regno,

in hoc mundo ante placeamus. -^^ i j. v / j x j\

^ De zelo et livore (adapted).

Ambrose (died 397), the famous Bishop of Milan, was the son of
the prefect of Gaul, and was educated with a view to his occupying
a high administrative position in the state.

When still a young man he was made prefect of Liguria and
Aemilia and, as such, was called upon to preside at the election of
a bishop for Milan after the death of the Arian bishop Auxentius.
His reputation among the people was such that, although he was
a layman and unbaptized, he was himself elected bishop by popular
acclamation much against his wish.

He disposed of his property and set himself to learn, in order

^ ejusmodi =smc7j, 71. ^ iugis = continuous. * omnino non cesset, 100.
* accesserit, 88. ^ Non enim. . . accipitur =Fo>' the crown which is received

in time of persecution is not the only crown that a Christian man can win.
' de, 211. ' congressione = con/es<. * sididio =racecourse. ' respondeant,
i.io. '" ut... contingat, a clause of consequence, 163.

Ambrose 123

that he might be able to teach the doctrines of Cliristianity. He
became the most powerful champion of the Catholic party in the
West against the Arians, and in the end secured the complete
triumph of the Catholic doctrine in spite of much opposition and
persecution. He also urged the Emperors Gratian, Valentinian
and Theodosius to sweep away the last remains of paganism, to
refuse the title of Pontifex Maximus, and to remove the altar of
Victory from the Senate House. In the troubled times during
which the young Emperors Gratian and Valentinian perished he
was the most influential statesman in the West as well as the
greatest bishop.

He is also famous as being the teacher who brought Augustine
back to the Cathohc faith, for his courage in making Theodosius
do penance for the massacre of Thessalonica, and as being the
founder of Latin Hymnology.

He has left many sermons and treatises written with a vigour
and directness worthy of a Roman magistrate.

He was not an original thinker: his method of expounding
Scripture was the allegorical method of Philo and Origen, and he
copied Cicero in his ethical treatises.

He is nevertheless one of the greatest figures in the history of
the Church, and in his capacity as a teacher and organiser sums
up in himself the distinguishing characteristics of the Roman
people.

Some of his works such as the De fide are published in Hurter's
collection.

Ambrose in this piece imagines the pleas that the heretics will
be constrained to make before the judgment seat of Christ. He is
addressing the heretics throughout, and their appeals and the re-
plies of Christ are in dialogue form. The heretics speak in the first
person as well as Ambrose. Care must be taken to distinguish the
speakers.

De judicio Domini in Arianos et alios haereticos.

Igitur iprosecutionem tuam videamus quemadmodum concihes
tibi judicem. Die, sane, die, inquam: Ego te, Christe, puto esse
dissimilem Patri. Respondebit et ille: Discerne, si potes: discerne,
inquam, in quo putes me esse dissimilem.

Die ahud: Creaturam, inquies, te arbitror. Respondebit et
Christus: Si duorum hominum testimonium varum est, tu nee
mihi nee Patri saltem credere debuisti, qui genitum nominavit?

Bonum, inquies, nego. Dicet et ille : Fiat tibi secundum fidem
tuam, ut tibi bonus non sim.

1 prosecutionem =^/m(it«g.

124 Ambrose

Omnipotentem non arbitror, Respondebit et ipse : Non possum
ergo tibi tua peccata Monare.

^Subjectum dico. Referet ad hoc: Cur igitur libertatem ac
veniam petis ab eo, quem putas pro servitio esse subjectum?

Video haerere prosecutionem tuam : non urgeo, quia peccatorum
meorum ipse sum conscius. Non invideo veniam, quia ipse opto
indulgentiam : votum tuum scire desidero. En allego apud judi-
cem desideria tua; non prodo crimina, serierti tuorum expecto
votorum.

Die itaque ea ^quae in communi voto sunt; die, inquam : Domine,
fac me ad imaginem Dei. Respondebit ille: Ad quem imaginem?
Quam negasti? Die: Fac me incorruptibilem. Referet utique:
Quomodo te incorruptibilem facere possum, quem tu creaturam
^dicendo, capacem corruptibilitatis esse voluisti? Mortui resurgent
incorrupti, et tu corruptibilem dicis, quem Deum cernis?

Die : Bonus esto mihi. Dicet tibi : Quid postulas quod negasti ?
Ego te bonum esse volui, ego dixi: Estote sancti, quoniam ipse
sanctus sum; et tu mihi id negare contendis? Et tu expectas
veniam peccatorum? Sed nemo potest donare peccata nisi sohis
Deus. Itaque cum verus et sohis tibi Deus non sim, non possum
utique tua peccata donare.

Haec Arianus dicat et Photinianus: Nego te, inquit, Deum.

Respondebit ei Dominus : Dixit insipiens in corde suo : Non est
Deus. De quo dictum putas, de Judaeo, de GentiU, an de diabolo ?

De quovis dictum sit, Photiniane, tolerabihor est ille, qui tacuit :
tu vero et voce ausus es dicere, ut insipiente insipientior probareris.

Negas ergo, inquit, Deuin, cum ego dixerim: ^Dii estis, et fihi
Excelsi omnes. Et tu Deum negas, cujus opera divina circum-
spicis ?

Dicat et SabelHanus : Ego te ipsum Patrem et Filium et Spiritum
Sanctum arbitror. Respondebit et Dominus: Non audis Patrem,
non audis Filium. Numquid hie uUa confusio est? Scriptura ipsa
te docet Patrem esse, qui detuht judicium : FiUum esse, qui judicat.
Non audisti me Micentem : Solus non sum ; sed ego et qui misit me
Pater?

Dicat et Manichaeus: Ego auctorem carnis nostrae diabolum
credo. Respondebit ei: Ergo quid facies in caelestibus? Vade ad

> donare =to forgive, Eph. iv, 32. ^ Subjectum dico=/ say that thou art

under authority. ^ quae. . .sunt=i/je things that men most commonly desire.

* dicendo 188. « In John x, 34; Ps. xxxii, 6. « dicentem, 138.

Jerome 125

auctorem tuum. Ego eos volo mecum esse, quos dedit mihi Pater.
Tu te a diabolo creatum, Manichaee, arbitraris: ad illius ergo
festina sedem, ubi ignis et sulphur, ubi non restinguitur ejus in-
cendium, ne unquani poena moriatur.

^Mitto alia haereticorum portenta non nomina; quid eis erit
judicii, quae erit forma sententiae? Respondebit his omnibus et
ille moraliter: Populus mens, quid feci tibi, aut quid contristavi
te ? Nonne ex Aegypto eduxi te, et ex domo servitutis libera vi te ?

Sed parum est ex Aegypto liberasse, et ex domo servitutis
eripuisse: plus est te ipsum dedisse pro nobis. Dices ergo: Nonne
vestras omnes suscepi injurias? Nonne corpus meum pro vobis
obtuli ? Nonne mortem appetivi, quod non erat ^Divinitatis meae,
sed vestrae redemptionis? Haeccine referuntur gratiae? Hoc pro-
fecit sanguis meus, sicut in propheta jam dixi: Quae utilitas in
sanguine meo, quia descendi in corruptionem? Hoc ergo profecit,
ut me impie negaretis, pro quibus ista sustinui. *

Ego vero tunc, Domine Jesu, etsi gravium peccatorum mihi ipse
sim conscius, dicam tamen : Non te negavi ; habes quod ^ignoscas
fragilitati carnis. Delictum fateor, peccatum non abnuo: si vis,
potes me mundare. Ne, quaeso, in judicium *intres cum servo tuo.
Non quaero ut judices, sed ut ignoscas. Pg ^^jg^ jj^ j.

Jerome (died 420) was the greatest Hnguistic scholar among the
Fathers. In early life he was educated in Rome by Donatus, and
was well acquainted with Greek. He studied Hebrew with a Jew
to enable him to make a new translation of the O.T. from the
original.

In addition to his version of the Bible he wrote many commen-
taries and letters and made translations from the works of Origen.
In his original writings his style is good and clear, but in his
translation of the Bible he sacrificed the Latin language to his
desire to make a literal version.

Even in his original writings he was no purist either in con-
struction or vocabulary, and never shrunk from using many words,
especially abstract nouns, compound nouns and diminutives.
Which would have made Quintilian stare and gasp.

He also frequently coined new words if the nature of the subject
which he was treating demanded them.

^ Mitto alia...=/ pass over the other nameless heretical monsters. " Di-

vinitatis, 27. ^ ignoscas... =lhou wilt have something to pardon, 150 (i).

■* Ne intres, 99.

126 Jerome

The influence of his writings on later Latin and the languages
derived from it was very great.

In spite of the dream described in the next selection he never
could get rid of his love for the Latin classics, for which he con-
sidered an elaborate apology necessary (see Ep. 70),

It should be remembered that he was of a vehement nature and
that for the greater part of his life he lived as a hermit or a studious
recluse in Syria or Palestine.

The best edition of his works is by Vallarsi, Verona 1734-42.
It is carelessly reprinted in Migne, Pat. Lat.

There is a small selection of his letters in Hurter, and an edition
of them is being published in the Vienna Corpus.

An elaborate account of his style, excluding the Vulgate, is given
in Goelzer, La Latinite de St Jerome. Hachette, Paris.

SOMNIUM HiERONYMI,

Cum ante annos plurimos domo, parentibus, sorore, cognatis, et
quod his difficilius erat, consuetudine ^lautioris cibi propter cae-
lorum me regna ^castrassem: et Hierosolymam ^militaturus per-
gerem, ^bibliotheca, quam mihi Romae summo studio et labore
confeceram, carere omnino non poteram: itaque miser ego,
lecturus TuUium, jejunabam, post noctium crebras vigilias, post
lacrymas, quas mihi praeteritorum recordatio peccatorum ex imis
^visceribus eruebat, Plautus sumebatur in manus.

Si quando in memetipsum reversus, prophetas legere coepissem,
^sermo horrebat incultus : et quia lumen caecis oculis non videbam,
non oculorum putabam culpam esse, sed soils.

Dum ita me antiquus serpens illuderet, in media ferme quadra-
gesima meduUis infusa febris corpus invasit exhaustum, et sine
ulla requie, quod 'dictu quoque incredibile est, sic infelicia membra
^depasta est, ut ossibus vix haererem. Interim parantur exsequiae,
et vitalis animae calor, toto frigescente jam corpore, in solo tantum
tepente ^petusculo palpitabat; cum subito raptus in spiritu, ad

^ lautioris cibi =somewhat delicate food, a CI. use of the comparative. ^ cas-
trassem=/ had deprived myself. ^ militaturus=/o join the army of the

Church, i.e. to become a monk. Jerome often speaks of tlie monastic life in
terms of military service. * bibliotheca = /i6mry, for the case see 57.

* VKcexihns^ heart. * SQvmo h.ovT:Qha.i mculiviS =\iieTA\\y, their uncultivated

style bristled, i.e. repelled me. ' dictu, 193. « depasta /row depascor.

See Verg. Ec. i, 54, and Ps. ci, 5, and notice the mixture of literary remi-
niscences. » petusculo, diminutive from pectus. The use of diminutives
is characteristic of Late Latin.

Jerome 127

tribunal judicis pertrahor; ubi tantum luminis, et tantum erat
ex circumstantium claritate fulgoris, ut projectus in terram,
sursum aspicere non auderem.

Interrogatus de conditione, Christianum me esse respondi. Et
ille, qui praesidebat, Mentiris, ait; Ciceronianus es, non Chris-
tianus; ubi enim thesaurus tuus, ibi et cor tuum.

lUico obmutui, et inter verbera (nam caedi me jusserat) con-
scientiae magis igne torquebar ilium mecum ^versiculum reputans:
In inferno autem quis confitebitur tibi? Clamare autem coepi et
ejulans dicere: Miserere ^mei, Domine, miserere mei. Haec vox
inter flagella resonebat.

Tandem ad praesidentis genua ^provoluti qui adstabant, prece-
bantur ut veniam tribueret adulescentiae, et errori locum paeni-
tentiae ^commodaret, ^exacturus deinde cruciatum, si gentilium
literarum libros aliquando legissem. Ego qui in tanto constrictus
^articulo, ^vellem etiam majora promittere, jurare coepi, et nomen
ejus obtestans dicere: Domine,' si unquam habuero codices secu-
lares, si legero, te negavi. In haec ^sacramenti verba dimissus,
revertor ad superos, et mirantibus cunctis oculos aperio, tanto
lacrymarum imbre perfusos, ut etiam incredulis fidem facerem ex
dolore. Nee vero sopor ille fuerat, aut vana somnia, quibus saepe
deludimur; testis est tribunal illud, ante quod jacui: testis judi-
cium triste, quod timui: ita mihi nunquam contingat in talem
incidere quaestionem. ^Liventes fateor habuisse me ^"scapulas,
plagas sensisse post somnum, et tanto dehinc studio divina legisse,
quanto non ante mortalia legeram. gp xxii so.

See the comment on this dream in Milton, Areopagitica, p. i8,
in Temple Classics Edition.

De vita clericorum.

Igitur clericus, qui Christi servit ecclesiae interpretetur primum
"vocabulum suum, et nominis definitione ^^prolata, nitatur esse
quod dicitur. Si enim KArypos Graece, "sors" Latine pppellatur,
propterea vocantur clerici, vel quia de sorte sunt Domini, vel quia

* See p. 126, n. 9. - mei, 29. ^ ad genua provoluti. A regular

literary phrase, Livy, xxxiv, 11. * commodaret =gra«^. ^ exacturus =

and that he should exact. * articulo= literally, a joint, hence a point, trans.

a critical condition. ' vellem, potential subj., 103. * sacramenti. Here

in its CI. sense of an oath. ' Liven tes = 6/ac^ with blows. i" scapulas =

shoulders. '^ voca.h\\\\im.=title. '^ prolata=>Marfe known.

128 Jerome

ipse Dominus sors, id est, pars clericorum est. Qui autem vel ipse
pars Domini est, vel Dominum partem habet talem se exhibere
debet, ut et ipse possideat Dominum, et possideatur a Domino.

Qui Dominum possidet, et cum propheta dicit : Pars mea Domi-
nus, nihil extra Dominum habere potest: quod si quidpiam aliud
habuerit praeter Dominum, pars ejus non erit Dominus. ^Verbi
gratia: si aurum, si argentum, si possessiones, si variam ^supellec-
tilem, cum istis partibus Dominus pars ejus fieri non dignabitur.
Si autem ego pars Domini sum, habens victum et vestitum, his
contentus ero, et nudam crucem nudus sequar.

^Mensulam tuam pauperes et peregrini et cum illis Christus con-
viva '*noverit. ^ Negotiatorem clericum, et ex inope divitem, ex
ignobili gloriosum, quasi quandam pestem fuge. Corrumpunt mores
bonos confabulationes pessimae.

Divinas Scripturas saepius lege, imo nunquam de manibus tuis
sacra lectio deponatur. *Disce quod doceas: obtine eum qui secun-
dum doctrinam est fidelem sermonem, ut possis exhortari in
doctrina sana, et contradicentes revincere. Non confundant opera
tua sermonem tuum: ne, cum in ecclesia loqueris, tacitus quilibet
respondeat: Cur ergo haec, quae dicis, ipse non facis?

5JC ^ ^ *t* •I" •»*

'' Hospitiolum tuum aut raro aut nunquam mulierum pedes
terant. Omnes puellas et virgines Christi aut aequaliter ignora, aut
aequaliter dilige. Si propter officium clericatus aut vidua a te
visitatur, aut virgo, nunquam domum solus ^introeas. Solus cum
sola, secreto et absque arbitro vel teste ^non sedeas. Si familiarius
est aliquid loquendum: habet nutricem majorem domus, vir-
ginem, viduam, vel maritam: non est tam ^inhumana ut nullum
praeter te habeat, cui se audeat credere. Caveto omnes sus-
piciones, et quidquid probabiliter fingi potest, ne fingatur ante
devita. Crebra munuscula, et i°sudariola, et i^fasciolas, et vestes
ori applicatas, et oblatos ac ^^degustatos cibos, blandas et dulces

^ Ycrhi gratia =for example. ^ siipellectilem=/Mf«y/Mre. ^ Mensulam,
diminutive of mensa. * noverit, 89. ^ Negotiatorem clericum = a

clergyman in business. " Disce quod doceas=learn that you may teach, 159.
' Hospitiolum=/iowe. * nunquam introeas. . .non sedeas, 99. * in-

humana=cut off from human society. '" sudariola=«a^^f«.9. " fasciolas
=garters. ^'^ degusiatos,— slightly tasted.

Jerome 129

litterulas sanctus amor non habet. "Mel meum, lumen meum,
meum desiderium." Omnes delicias et liepores et risu dignas
^urbanitates et caeteras ineptias amatorum in comoediis eru-
bescimus, in saeculi hominibus detestamur: quanto magis in
monachis et clericis, quorum et sacerdotium ^proposito, et pro-
positum ornatur sacerdotio ? Non hoc dico, quod aut in te, aut in
Sanctis viris ista *formidem: sed quod in omni proposito, in omni
gradu et sexu et boni et mali reperiuntur, malorumque condemnatio
laus bonorum *sit.

******
Docente te in ecclesia, non clamor populi, sed gemitus suscitetur :
lacrymae auditorum laudes tuae sint: sermo presbyteri scriptu-
rarum lectione conditus sit. Nolo te declamatorem esse, et ^ra-
bulam garrulumque sine ratione, sed mysteriorum peritum, et
sacramentorum Dei tui eruditissimum. Verba volvere, et celeritate
dicendi apud imperitum vulgus admirationem sui facere, ''indoc-
torum hominum est. Nihil tarn facile, quam ''vilem plebiculam
et indoctam ^concionem linguae volubilitate decipere, quae quid-
quid non intelligit, plus miratur.

******

Vestes ^puUas aeque devita, ut Candidas. Ornatus ut i^sordes
pari modo fugiendae sunt: quiaalterum delicias, alterum ^^gloriam
redolet. Non i^absque amictu lineo incedere, sed pretium vestium
linearum non habere laudabile est : alioquin ridiculum et plenum
dedecoris est, referto ^^marsupio, quod sudarium i*orariumque non
habeas i^gloriari. Sunt, quipauperibus paulum tribuunt, ut amplius
accipiant, et sub praetextu i^eleemosynae quaerunt divitias, quae
magis venatio appellanda est, quam eleemosynae genus. Sic
bestiae, sic aves, sic capiuntur et pisces. Modica in hamo i^esca
ponitur, ut matronarum in eo ^^sacculi protrahantur.
******

Cave ne hominum ^^rumusculos ^^aucuperis, ne in ^loffensum Dei

populorum laudem commutes. Si adhuc, inquit Apostolus, homi-

^ lepoves= facetious ness. ^ UTh2Lnitates= jokes. ' propositum =^>'o-

fession. * formidem, 156. ^ xabn\a.m=ahawler. ' indoctorum

hominum est, 27. ' vilem plebiculam =</ie low common people. ' con-

cionem.= audience. ' p\i\\a.s==dark. '" soid.es =untidiness. " gloriam
^ostentation. *^ absque = sine, 207. " marsupium=rt p^fse.

^* ordsiuva^handker chief. ^^ ^\or\3in= to boast. " eleemosyna=a/w5.

" esca=a bait. ** S3ccvt\i= money-bags. ** rumMSCVilos— applause.

-" aucuperis =^s/t /oi-. 21 offensum Dei. Objective Gen., 24.

N.E.L. Q

130 Jerome

nibus placerem, Christi servus non essem. Per bonam famam et
malam, a dextris et a sinistris, Christi miles graditur, nee laude
extollitur, nee vituperatione frangitur: non divitiis tumet, non
icontrahitur paupertate, et ^laeta contemnit et Hristia: per diem sol
non urit eum, neque luna per noctem.

******
Cave quoque, ne aut linguam, aut aures habeas ^prurientes: id
est, ne aut ipse aliis *detrahas, aut ahos audias detrahentes. Faroe
a detractione linguae: custodi sermones tuos: et scito, quia per
cuncta, quae de aliis loqueris, tua sententia judicaris, et in his ipse
^deprehenderis, quae in aliis ^arguebas. Neque vero ilia justa est
excusatio: ^ Referentibus aliis injuriam facere non possum. Nemo
invito auditori libenter refert. Sagitta in lapidem nunquam fingi-
tur, interdum resiliens percutit dirigentem. Discat detractor, dum
te videt non libenter audire, non facile detrahere. Cum detractori-
bus, ait Solomon, ne miscearis: quoniam repente veniet perditio
eorum, et ruinam utriusque quis novit? tam videlicet ejus qui de-
trahit, quam illius qui accommodat aurem detrahenti.

Officii tui est visitare ^languentes, nosse domos matronarum et
liberos earum, et nobilium virorum custodire secreta. Officii tui
sit, non solum oculos castos servare, sed et linguam. Nunquam de
formis mulierum disputes, nee quid agatur in alia, domu alia per
te noverit. Hippocrates adjurat discipulos suos antequam ^doceat,
et in verba sua jurare compellit, ^^extorquet Sacramento silentium,
sermonem, incessum, habitum moresque praescribit. Quanto magis
nos, quibus animarum medicina commissa est, omnium Christia-
norum domos debemus amare, quasi proprias ? Consolatores potius
nos in maeroribus suis, quam convivas in prosperis noverint. Facile
contemnitur clericus, qui saepe vocatus ad prandium, ire non re-
cusat.

Nunquam petentes, raro accipiamus rogati. Beatius enim est
magis dare quam accipere. Nescio quo enim modo etiam ipse, qui
deprecatur ut tribuat, cum acceperis, viliorem te judicat: et
mirum in modum, si eum rogantem contempseris, plus te posterius

Extracts from Ep. ad Nepontianum.

1 coiitrahitur = a6ase^. ^ laeta, tristia, 200. ^ pi-urientes = itching,

II Tim. iv, 3. * detrahere =slander. ^ deprehenderis= you are caught.

* a.rguebas = you were reproving. ' Reierentihus aVns^when others tell stories.

* languentes— the sick. ® doceat, 153. *" extorquet= exacts.

Augustine 131

Augustine (died 430), Bishop of Hippo, the most famous of the
Latin Fathers, was born in Tagaste in Numidia. His father Patricius
was a man of humble origin and indifferent character, his mother
Monnica was a devout Christian woman who has been immortahsed
by her son in his Confessions. According to his own account he
was not a dihgent scholar, although his parents tried to give him
the best education that was possible at the time. He never mas-
tered Greek, much to his own disadvantage. After a dissolute
youth he joined the sect of the Manichaeans, and, finally, after a
long period of spiritual struggle, he was converted to Cathohc
Christianity by the influence of his mother and the teaching of
Ambrose, Bishop of Milan. He was baptized in 387 in the 33rd
year of his age, and gave up his profession as a teacher of rhetoric
in order that he might retire from the world into a religious com-
munity. Shortly after this his mother died at Ostia and he re-
turned to Africa where he was consecrated Bishop of Hippo in 395.
His influence extended far beyond his unimportant see.

By his letters and his treatises he influenced the whole Christian
world, and has influenced it ever since. Probably no Christian
teacher after the time of the Apostles ever had such influence both
for good and evil. Both the supporters of the ecclesiastical system of
the middle ages and the German and French reformers claimed to
found their teaching on the writings of Augustine.

Augustine's style is difficult and strikingly original. Only two
passages from his voluminous writings are included here: both
from the Confessions.

Of the two passages from the Confessions the first gives his
account of his education, and is interesting because of his curiously
modern views with regard to the "direct method" in language
teaching, and for the preference which he shows for the Gradgrind
type of education in "facts" in comparison with the training of
the higher faculties of imagination and susceptibility through
hterature and humanism.

The general sentiment of the Church did not follow him in this :
the common-sense of the Italian temperament prevailed over the
rigor of the fiery African.

It would have been well for himself as well as for the Church at
large if Augustine had not counted such natural feelings to be a
sin, but had imbibed a little more of the humanity of Vergil,

majestic in his sadness
At the doubtfid doom of human kind,
and of the spirit of the famous line

Simt lacrymae rerum, et mentem mortalia tangunt.

In the second extract we see Augustine at his best, not as the
pitiless logician, or as the victorious controversialist, but as a man.

9—2

132 Augustine

Augustine's works are accessible as a whole in Migne, Patrologia
Latina, and portions of them are published in SS. Patrum Opuscula,
by the Oxford and Cambridge Presses, and in the Loeb Library.
An excellent translation of the Confessions by Dr Bigg is published
by Methuen.

De miseriis Augustini in pueritia.

Deus, Deus mens, quas ibi miserias expertus sum et ^ludifica-
tiones: ^quandoquidem recte mihi vivere puero id proponebatur,
^obtemperare monentibus, ut in hoc saeculo fiorerem, et excellerem
*lignosis artibus, ad honorem hominum et falsas divitias ^famulan-
tibus. Inde in scholam datus sum ut discerem litteras, in quibus
quid utilitatis esset ignorabam miser, et tamen si segnis in discendo
^essem, ''vapulabam. Laudabatur enim hoc a majoribus; et multi
ante nos vitam istam agentes, praestruxerant ^aerumnas vias, per
quas transire cogebamur, multiplicato labore et dolore filiis Adam.

^Invenimus autem, Domine, homines rogantes te, et didicimus
ab eis, sentientes te, ut poteramus, esse magnum aliquem, qui
posses, etiam non apparens sensibus nostris, exaudire nos, et sub-
venire nobis. Nam puer coepi rogare te, auxilium et refugium
meum, et in ^^tuam invocationem rumpebam nodos linguae meae,
et rogabam te parvus, non parvo affectu, ne in schola vapularem.
Et cum me non exaudiebas, ^^quod non erat ad insipientiam mihi,
ridebantur a majoribus hominibus, usque ab ipsis parentibus, qui
mihi accidere mali nihil volebant, ^^plagae meae, magnum tunc et
grave malum meum.

Quid autem ^^erat causae cur Graecas 1* litteras oderam, quibus
puerulus imbuebar, ne nunc quidem mihi satis exploratum est.

' lndificationes= delusions. ^ quandoquidem . . . =since this was set be-

fore me as the right way for a boy to live. ^ obtemperare monentibus explains
'id,' 145. * lignosis artibus =^fj' or tough studies. * famulantibus agrees
with avtibus= enslaved to. * essem, 171. ' vapn\aham= I was flogged.

' aerumnas, here used as an adjective =gn'ei'OMS. * Invenimus. . . =Yet we
found men, O Lord, who prayed to Thee, and we learnt from them, perceiving,
as far as we were able, that Thou wert some great Being who couldst hear us.
'° tuam invocationem. Possessive pronoun in sense of obj. gen., 25. " quod
non erat ad insipientiam mihi. Cf. Ps. xxi, 3 Deus meus, clamabo per diem et
non exaudies me: et nocte et non ad insipientiam mihi. Translate: which
Thou didst not reckon as folly to me. ^^ plagae meae. Subject of ridebcintur.
'* erat. For the Ind. in indirect questions, see 143, 144. '* litteras, trans.

studies.

Augustine 133

^Adamaveram enim Latinas, non quas primi magistri, sed quas
docent qui ^grammatici vocantur. Nam ^illas primas ubi legere
et scribere et numerare discitur, non minus onerosas poenalesque
habebam, quam omnes Graecas. Unde tamen et hoc nisi de peccato
et vanitate vitae, qua caro eram et spiritus ambulans et non rever-
tens? Nam utique meliores, quia certiores erant primae illae
litterae, quibus fiebat in me, et factum est, *et habeo illud ut et
legam si quid scriptum invenio, et scribam ipse si quid volo, quam
illae quibus ^tenere cogebar ^Aeneae nescio cujus errores, oblitus
errorum meorum, et plorare Didonem mortuam, quia se occidit
ob amorem, cum interea meipsum in his a te morientem, Deus
vita mea, siccis oculis ferrem miserrimus.

:f: ^ :{: H< :|: :{;

At enim ^vela pendent liminibus grammaticarum scholarum:
sed non ilia magis honorem secreti, quam tegumentum erroris
significant. Non clament adversum me venditores grammaticae
vel emptores; quia, si proponam eis, interrogans utrum sit verum
quod ®Aeneam aliquando Carthaginem venisse poeta dicit; in-
doctiores se nescire respondebunt, doctiores autem etiam negabunt
verum esse.

At si quaeram quibus litteris scribitur Aeneae nomen, omnes
mihi, qui haec didicerunt, verum respondebunt, secundum id pac-
tum et placitum, quo inter se homines ista signa ^firmarunt.

i^Item, si quaeram quid horum majore hujus vitae incommodo
quisque obliviscatur, legere et scribere, an poetica ilia figmenta,
quis non videat quid responsurus sit, qui non est penitus oblitus
sui? Peccabam ergo puer cum ilia inania istis utilioribus amore
praeponebam, vel potius ista oderam, ilia amabam.

Jamvero unum et unum duo, duo et duo quatuor, odiosa
cantio mihi erat, et dulcissimum spectaculum vanitatis equus
ligneus plenus armatis et Trojae incendium, atque ipsius umbra
Creusae.

Cur ergo Graecam etiam gramma.ticam oderam talia cantantem ?

* Adamaveram=7 loved greatly. ^ grammatici =teachers of literature.

* illas primas, understand litteras. * et habeo illud ut et legam, etc., 145.

^ tenere =to remember. ° Aeneae nescio cujus =0/ one ^eweas. ' vela =

curtains. ' Aeneam aliquando venisse, in apposition with 'quod.'

' fi.Traarunt= have established. ^" Item, si quaeram, etc. = And if I ask

which of these things, namely to read and to write, or these poetic fables, would
cause the greatest inconvenience in this life to any one who should forget them.

134 Augustine

Nam et Homerus peritus texere tales fabulas, et dulcissime vanus
est, et mihi tamen amarus erat puero.

1 Credo etiam Graecis pueris Virgilius ita sit, cum cum sic discere
coguntur, ut ego ilium. Videlicet difficultas, difficultas omnino
ediscendae peregrinae linguae, quasi ^felle aspergebat omnes suavi-
tates Graecas fabulosarum narrationum. Nulla enim verba ilia
noveram, et saevis terroribus ac poenis ut nossem =^instabatur mihi
vehementer. Nam et Latina aliquando infans nulla noveram; et
tamen *advertendo didici sine ullo metu et cruciatu, inter etiam
blandimenta nutricum et joca.arridentium et laetitias alludentium.

Didici vero ilia sine poenali onere urgentium cum me urgeret cor
meum ad parienda concepta sua, quae non possem, nisi aliqua
verba didicissem, non a docentibus sed a loquentibus, ^in quorum
et ego auribus parturiebam quidquid sentiebam. Hinc satis elucet
majorem habere vim ad discenda ista liberam curiositatem, quam
^meticulosam necessitatem.

Confessions i, 14, 20, 22, 23 (selections).

AUGUSTINI ORATIO PRO MONNICA MATRE SUA.

Ego autem, jam sanato corde ab illo '^vulnere in quo poterat
^redargui carnalis affectus, fundo tibi, Deus noster, pro ilia famula
tua longe aliud lacrymarum genus, quod manat de concusso spiritu
^consideratione periculorum omnis animae quae in Adam moritur.
Quamquam ilia in Christo vivificata, etiam nondum a carne resoluta,
sic vixerit ut laudetur nomen tuum in fide moribusque ejus; non
tamen audeo dicere, ex quo eam per Baptismum regenerasti, nullum
verbum exisse ex ore ejus contra praeceptum tuum. Et dictum est
a Veritate Filio tuo: Si quis dixerit fratri suo, Fatue, reus erit
gehennae ignis.

Et vae etiam laudabili vitae hominum, ^^si, remota misericordia,
discutias eam. Quia vero non exquiris delicta vehementer, "fidu-
ciaUter speramus aUquem apud te locum. Quisquis autem tibi

• Credo Graecis pueris. . . =J believe that Vergil is as hateful to Greek boys
when they are compelled to learn him in the same way, as I was compelled to learn
Homer. ^ l&\\&=with gall. ^ msta.hatuT=pressurewasbroughttobear onme.
* advertendo = 6y paying attention. ^ in quorum auribus, etc. =in whose

ears I was travailing to express my thoughts. ° ineticulosam necessitatem =

pedantic compulsion. ' vulnere, i.e. the grief that he felt at the death of his

mother. ^ redargui = he blamed. ^ cons\devatione= at the thought of.

'° si, remota misericordia, discutias = ;/■ thou shouldst sift it without pity.
" M\ic\a\\iGr = confidently.

Augustine 135

enumerat vera merita sua, quid tibi euumerat nisi munera tua?
1 0 si cognoscant se homines homines ; et qui gloriatur, in Domino
glorietur.

Ego itaque, laus mea et vita mea, Deus cordis mei, sepositis
pauhsper bonis ejus actibus, pro quibus tibi gaudens gratias ago,
nunc pro peccatis matris meae deprecor te: exaudi me per Medi-
cinam vulnerum nostrorum, quae pependit in hgno, et sedens ad
dexteram tuam interpellat te pro nobis. Scio misericorditer opera-
tam, et ex corde dimisisse debita debitoribus suis: dimitte ilh et tu
debita sua, si qua etiam contraxit per tot annos post aquam salutis.
Dimitte, Domine, dimitte obsecro, ne intres cum ea in judicium.

^Superexaltet misericordia judicio, quoniam ^eloquia tua vera
sunt, et promisisti misericordiam misericordibus ; quod ut essent,
tu dedisti eis, qui misereberis cui misertus eris, et misericordiam
praestabis cui misericors fueris.

Et credo *quod jam feceris quod te rogo, sed ^ voluntaria oris mei
approba, Domine. Namque ilia imminente die resolutionis suae
non cogitavit suum corpus sumptuose contegi, aut condiri aroma-
tibus, aut monumentum electum concupivit, aut curavit sepul-
crum patrium; non ista mandavit nobis; sed tantummodo ^me-
moriam sui ad altare tuum fieri desideravit, cui nullius diei prae-
termissione servierat, unde sciret dispensari victimam sanctam,
qua deletum est ''chirographum, quod erat contrarium nobis, qua
triumphatus est hostis computans delicta nostra, et quaerens quid
objiciat, et nihil inveniens in illo, in quo vincimus. Quis ei re-
fundet innocentem sanguinem? Quis ei restituet pretium, quo nos
emit, ut nos auferat ^ ei ? Ad cuj us pretii nostri sacramentum ligavit
ancilla tua animam suam vinculo fidei. Nemo a protectione tua
disrumpat eam. Non se interponat nee vi nee insidiis leo et draco;
neque enim respondebit ilia nihil se debere, ne convincatur et
obtineatur ab accusatore callido; sed respondebit dimissa debita
sua ab eo, cui nemo reddet quod pro nobis, non debens, reddidit.

Sit ergo in pace cum viro, ante quem nulli, et post quem nulli,

nupta est; cui servivit ^fructum tibi afferens cum toierantia, ut

eum quoque ^"lucraretur tibi.

* O si cognoscant, etc. =0 that men may know themselves to be but men.
- Superexaltet misericordia judicio, Jas. ii, 13. ' eloquia =words. ' ■* quod
jam feceris, 112-115, 135. ^ wo\\m.\.3s\2i=the free-will offerings of my mouth.
* memoriam sui, objective gen., 24. ' chirograplium=//;c handivriting,

Col. ii, 14. ^ ei: thsit i~,, frotn the devil. ^ iructum, i.e. Augustine her son.

1" lucraretuT =that she might gain.

136

Bede

Et inspira, Domine Deus meus, inspira servis tuis fratribus meis,
filiis tuis, dominis meis, quibus et corde et voce et litteris servio,
ut ^quotquot haec legerint, meminerint ad altare tuum Monnicae
famulae tuae, cum Patricio quondam ejus conjuge, per quorum
carnem induxisti me in hanc vitam, quemadmodum nescio.

Meminerint cum affectu pio parentum meorum in hac luce transi-
toria, et ^fratrum meorum sub te Patre in matre Catholica, et
civium meorum in aeterna Jerusalem, cui suspirat ^peregrinatio
populi tui ab exitu usque ad reditum; ut, quod a me ilia poposcit
extremum, *uberius ei praestetur in multorum orationibus, per
confessiones, quam per orationes meas.

Confessions ix, 34.

Bede (died 735), a monk of J arrow, was among the greatest
scholars of the early middle ages. He was acquainted with all the
knowledge of his day although he never travelled out of England.
He had read the Latin Classics as well as the Latin Fathers and
had some knowledge of Greek and Hebrew. His most famous work
is the History of the Saxon Church from which some extracts are
here given.

His style shows considerable departure even from the Latin of
the early Fathers, but this is only to be expected considering the
barbarous times in which he lived and the distance that separated
Jarrow from Italy. When he makes use of Classical expressions his
correctness is rather that of a scholar who has learnt his style from
books, than that of an original writer who is taking his part in the
development of a language. The study of his works makes us
marvel at the vigour of the Latin language which could extend its
influence so far. The learning of Bede, handed on by Alcuin to the
schools of Charlemagne, did much to help the first revival of letters
in Europe.

De vita Beati Papae Gregorii.

Beatus papa Gregorius natione erat Romanus, a patre Gordiano,
genus a ^proavis non solum nobile sed ^religiosum ducens. Felix
denique ejusdem apostolicae sedis quondam episcopus, vir magnae
gloriae in Christo et ecclesia, ejus fuit 'atavus. Nobilitatem vero

* quotquot=as many as. ^ fratrum. Augustine calls his parents his

brethren 1 ecause they had one Father in God and one Mother in the Church.
^ pevegTinatio —pilgrimage. * uhenus = more abundantly. ° proavis =

ancestors. ° ie\igios\xin=attached to the observances of religion. ' ata.vus=the
father (f his great grandfather .

Bede 137

illam quani ad ^saeculum videbatur habere, totam ^ad nanciscen-
dam supernae gloriam dignitatis divina gratia ^largiente convertit.
Nam mutato repente habitu ^saeculari, nionasterium petiit, in quo
tanta perfectionis gratia coepit ^conversari, ut, sicut ipse postea
^flendo solebat adtestari, nulla nisi caelestia cogitare ^soleret, ut
etiam retentus corpore, ipsa jam carnis ^claustra contemplatione
transiret, ut mortem quoque, quae paene cunctis poena est, ut in-
gressum vitae, et laboris sui praemium amaret. Hoc autem ipse
de se, non profecto ^jactando virtutem, sed deflendo potius de-
fectum, quern sibi per curam pastoralem incucurrisse videbatur, re-
ferre consueverat. Mox lOpontificali functus officio domum suam
monasterium facere curavit. Quin etiam dum alii pontifices con-
struendis ornandisque ecclesiis auro vel argento operam dabant,
hie autem quidquid pecuniae habuerat sedulus hoc dare pauperi-
bus curabat, ut justitia ejus maneret ^^in saeculum saeculi, et
cornu ejus exaltaretur in gloria.

Ad cujus pietatis et justitiae opus pertinet etiam hoc, i^quod
nostram gentem per praedicatores quos hue direxit de dentibus
antiqui hostis eripiens, aeternae libertatis fecit participem. Nee
silentio praetereunda ^^ opinio quae de beato Gregorio traditione
majorum ad nos usque perlata est: qua videlicet ex causa admoni-
tus, tarn sedulam erga salutem nostrae gentis curam gesserit.
i*Dicunt quia die quadam cum, advenientibus nuper mercatoribus,
multa i^venalia in forum fuissent conlata, multique ad emendum
confiuxissent, et ipsum Gregorium inter alios advenisse, ac vidisse
inter alia pueros venales positos, ^^candidi corporis et venusti

^ saeculum =«« age, hence this life. ^ ad nanriscendam supernae gloriam
dignitatis =io obtaining the glory of the heavenly crown, 190. ^ largiente =

granting. * saecularis=wo;-Zrf/y. Compare the use of the expression Sfjcw/a*-

clergy in opposition to regular clergy. ^ conversari = io live, to behave one's

self. Compare the use of the word conversation in A.V. of Gal. i, 13, Jas. iii, 13.

* ^&\\Ao=weepiHg, 188. ' soleret, transiret, amaret, consecutive, 163.

* claustra = &o«rfs. ' jactando = 6y way of boasting, 191. " pontificali,
i.e. he was made Pope. The Bishops of Rome took over this title from the ancient
Romans. For the case see 57. " in saeculum saeculi =/or ever and ever.
'^ qno6.=namely that. It is easy to see from an example like this how clauses
introduced by ' quod ' came to be used as noun clauses. Seeii2-ii5. " opinio
—story. ^* dicunt quia. Two const, are confused in this sentence. Bede
began by writing a subordinate clause introduced by 'quia' after the verb
'dicunt' which should have contained verbs in the indicative or subj.mood: he
however turned off into the ordinary Classical const, of the Ace. and Inf. and
wrote the verbs in the Inf., leaving 'quia' in the air. .See 1x2-115 and 130, 132.
'^ vena.]ia.=obiects for sale. '^ candidi corporis, 26.

138 Bede

vultus, capillorum quoque ^ forma egregia. Quos cum aspiceret,
interrogavit, ut aiunt, de qua regione vel terra ^essent adlati.
Dictumque est quod de Britannia insula, cujus incolae talis essent
aspectus. Rursus interrogavit utrum iidem insulani Christiani an
paganis adhuc erroribus ^ essent implicati. Dictumque est quod
essent pagani. At ille intimo ex corde longa trahens suspiria
"Heu," inquit, "quod tam lucidi vultus homines tenebrarum
auctor possidet." Rursus ergo interrogavit, ^quod esset vocabulum
illius gentis. Responsum est quod Angli vocarentur. At ille
"Bene," inquit, "nam et angelicam habent faciem, et tales an-
gelorum in caelis decet esse coheredes. Quod habet nomen ipsa
provincia de qua isti sunt adlati?" Responsum est quod Deiri
vocarentur iidem provinciales. At ille: "Bene," inquit, "Deiri, de
ira eruti, et ad misericordiam Christi vocati. Rex provinciae illius
quomodo appellatur?" Responsum est quod Aella diceretur. At
ille adludens ad nomen ait: "Alleluia: laudem Dei creatoris illis in
partibus oportet cantari."

Accedensque ad pontificem Romanae et apostolicae sedis, non-
dum erat enim ipse pontifex f actus, rogavit ut ^genti Anglorum
in Britanniam aliquos verbi ministros, per quos ad Christum con-
verteretur, mitteret. Mox ipse, pontificatus officio functus, per-
fecit opus diu desideratum, praedicatores ad Britanniam mittens,
et ipse praedicationem, ut fructificaret, suis exhortationibus ac
precibus adjuvans.

Rexit ecclesiam temporibus imperatorum Mauricii et Focatis.
Secundo autem ej usdem Focatis anno transiens ex hac vita migravit
ad veram quae in caelis est vitam. Sepultus vero est corpore in
ecclesia beati Petri apostoli; scriptum est in tumba epitaphium
hujusmodi:

Suscipe, terra, tuo corpus de corpore sumptum,

Reddere quod *valeas, vivificante Deo.

Spiritus astra petit, leti nil jura nocebunt

Cui vitae alterius mors magis ipsa via est.

Pontificis summi hoc clauduntur membra sepulcro,

Qui innumeris semper vivit ubique bonis.

^Esuriem ^dapibus superavit, frigor^. veste,

* forma egregia, 56. - essent adlati, essent implicati, quod esset \ ocabu-

lum, 143. 3 genti, 39. * valeas... =w/zic/i thou mayest have power to give

back when God qtiickeneth it, 150 {2). * Esuviem =hnnger. " dapibus=6y

feasts.

Bede 139

Atque animas monitis texit ab hoste sacris.

Implebat actu quidquid sermone docebat,

Esset ut exemplum, mystica verba loquens.

Ad Christum Anglos convertit pietate magistra,

Adquirens fidei agmina gente nova.

Hie labor, hoc studium, haec tibi cura, hoc ^ pastor agebas,

Ut Domino offerres plurima lucra gregis.

Hisque, Dei consul, factus laetare triumphis :

Nam mercedem operum jam sine fine tenes.

Hist. Ecc, Book 2 (adapted).

De adventu Augustini ad praedicandum genti Anglorum.

Anno ab incarnatione Domini quingentesimo octogesimo se-
cundo, regnante imperatore Mauricio, Gregorius, vir doctrina et
actione praecipuus, pontificatum Romanum et apostolicae sedis
^sortitus, misit servum Dei Augustinum et alios plures cum eo
monachos timentes Dominum ^praedicare verbum Dei genti An-
glorum.

*Qui cum jussis pontificalibus obtemperantes hoc opus adgredi
coepissent, perculsi timore, redire domum potius, quam barbaram,
feram, incredulamque gentem, cujus ne linguam quidem ^nossent,
adire cogitabant et hoc esse tutius communi consilio decernebant.

Nee mora, Augustinum, quern eis ^episcopum ordinandum si
ab Anglis suseiperentur disposuerat, domum remittunt, qui a beato
Gregorio humili supplicatu ^obtineret ne tam periculosam, tam
laboriosam, tam incertam peregrinationem adire deberent. *Quibus
ille exhortatorias mittens litteras, in opus ^eos verbi, divino con-
fisos auxihp, profieisci suadet. Quarum videHcet litterarum ista est
forma :

"Gregorius servus servorum Dei, servis Domini nostri. Quia
melius fuerat bona non ineipere, quam ab his quae coepta sunt,
cogitatione retrorsum redire, summo studio, dileetissimi filii,
oportet ut opus bonum, quod auxihante Deo eoepistis, impleatis.

1 pastor = as shepherd. - sortxins =having been allotted. ^ praedicare,

157a, 162. * Qui = 6H/ they, 66. ^ nossent, the subj. is used because the

words state their thought indirectly. Their actual thought was "Ne linguam
quidem novimus." * QT^isco^nm or6.m3inAnm.=to be ordained bishop, 188.

' qui obtineret=/o obtain, 150 (2). ' eos, the ace. where the dat. would

have been used in CI. L., 37.

140 Bede

Nee labor ergo vos itineris, nee imaledicorum hominum linguae
deterreant: sed omni instantia, omnique fervore, quae inchoastis,
Deo auctore, peragite: ^scientes quod laborem magnum major
aeternae retributionis gloria sequitur. ^Remeanti autem Augustino,
praeposito vestro, quem et abbatem vobis constituimus, in omnibus
humiliter obedite. Omnipotens Deus sua vos gratia *protegat, et
vestri laboris fruetum in aeterna me patria videre concedat;
quatenus etsi vobiseum laborare nequeo, simul in gaudio retribu-
tionis inveniar, quia laborare scilicet volo. Deus vos incolumes
custodiat, dilectissimi filii."

Roboratus ergo eonfirmatione patris Gregorii, Augustinus cum
famulis Christi, qui erant cum eo, rediit in opus verbi, pervenitque
Britanniam. Erat eo tempore rex Aedilberctus in Cantia poten-
tissimus. Est autem ad orientalem Cantiae plagam Tanatos insula
non modica. In hac ergo ^adplicuit Augustinus et socii ejus.

Aceeperunt autem de gente Franeorum interpretes, et mittens
ad Aedilberctum, ^mandavit se venisse 'de Roma, ac nuntium
ferre optimum, qui ^sibi obtemperantibus aeterna in caelis gaudia,
et regnum sine fine cum Deo vivo et vero futurum sine ulla dubie-
tate spromitteret. ^^Qui haec audiens, manere illos in ea, quam
aderant insula, et eis necessaria ministrari, donee videret quid eis
faceret jussit. Nam et antea fama ad eum Cliristianae religionis
pervenerat, utpote qui uxorem habebat Christianam de gente
Franeorum regia, " voeabul5 Bereta; quam ea eonditione a parenti-
bus acceperat, ut ritum fidei ae religionis suae eum episeopo quem
ei adjutorem fidei dederant, nomine Liudhardo, inviolatum ser-
vare licentiam haberet. Post dies ergo venit ad insulam rex, et
residens 12 sub divo, jussit Augustinum cum soeiis "ad suum ibidem
ad venire colloquium. Caverat enim ne in aliquam domum ad se
introirent, vetere usus augurio, ne i*superventu suo, si quid mali-
ficae artis habuissent, eum superando deciperent. At illi non
daemonica sed divina virtute praediti veniebant, erueem pro

* maledicoram=men of strange speech. ^ scientes=because you know, 183.
3 Remeanti. For the use of the present participle to denote action previous to
the main verb see 177, 178. Trans. When Augustine returns. * protegat, loi.
« adp]icmt = landed. * mandavit =he stated. ' de Roma, 45. 211.

8 sibi=/o those that obeyed it. This is rather a loose use of 'sibi,' 61. ' pro-

mitteret, 150 (i). '" See p. 139, n. 4. '' vocabulo BeTctaL= Bertha by name.
'2 sub divo = JH the open air. Cf. Vitamque sub divo et trepidis agat in rebus,
Hor. 3. 2, 5. '^ ad suum colloquium =<o speak with him, 25. "• superventu
suo=&j' their craft.

Bede 141

^vexillo ferentes argenteam, et imaginem Domini Salvatoris in
tabula depictam, ^litaniasque canentes, pro sua simul et eorum
ad quos venerant salute aeterna Domino supplicabant. Cumque
ad jussionem regis residentes, verbum ei vitae praedicarent, re-
spondet ille dicens: "Piilcra sunt quidem verba et promissa quae
adfertis ; sed quia nova sunt, et incerta, non his possum adsensum
tribuere, relictis eis quae ^tanto tempore cum omni Anglorum gente
servavi. Verum quia de longe hue peregrini venistis, et ut ego mihi
videor perspexisse, ea quae vos vera et optima credebatis, nobis
quoque communicare desiderastis, nolumus molesti esse vobis:
quin potius benigno vos hospitio recipere, et quae victui sunt
vestro necessaria, ministrare curamus ; nee prohibemus quin omnes
quos potestis fidei vestrae religionis praedicando societis."

Dedit ergo eis mansionem in civitate Doruvernensi, quae im-
perii sui totius erat metropolis, eisque, ut promiserat, cum ad-
ministratione victus temporalis, licentiam quoque praedicandi non
abstulit. Fertur autem quia adpropinquantes civitati, more suo
cumcrucesancta, et imagine magni regis Domini nostri Jesu Christi,
hanc litaniam consona voce modularentur: "Deprecamur te. Do-
mine, in omni misericordia tua, ut auferatur furor tuus et ira a civi-
tate ista, et de domo sancta tua, quoniam peccavimus. Alleluia."

At ubi datam sibi mansionem intraverant, coeperunt apostolicam
primitivae ecclesiae vitam imitari; orationibus videlicet assiduis,
vigiliis, et jejuniis *serviendo, verbum vitae quibus poterant prae-
dicando, cuncta hujus mundi velut aliena spernendo, ea tantum
quae victui necessaria videbantur, ab eis quos docebant, acci-
piendo, secundum ea quae docebant ipsi per omnia vivendo.

^Quid mora? Crediderunt nonnulli et baptizabantur, mirantes
simplicitatem innocentis vitae, ac dulcedinem doctrinae eorum
caelestis. Erat autem prope ipsam civitatem ad orientem ecclesia
in honorem Sancti Martini ^antiquitus facta dum adhuc Romani
Britanniam incolerent, in qua regina, quam Christianam fuisse
praediximus, orare consueverat. In hac ergo et ipsi primo convenire,
psallere, orare, missas facere, praedicare et baptizare coeperunt;
donee, rege ad fidem converso, majorem praedicandi per omnia, et
ecclesias fabricandi vel restaurandi Ucentiam acciperent.

^ vexillumt=a banner. ^ htaneas =litanies. ' tan to tempore, 55.

* serviendo, praedicando, spernendo, accipiendo, vivendo. For the use of the
ablative of the Gerund in the sense of a present participle see 188. * Quid

moTSi=why say more? * antiquitus, an adverb = in ancient times.

142 Bede

At ubi ipse etiam inter alios delectatus vita mundissima
sanctorum, et promissis eorum suavissimis, quae vera esse miracu-
lorum quoque multorum ostensione firmaverant, credens bapti-
zatus est, coeperunt ad audiendum verbum confluere, ac, relicto
gentilitatis ritu, unitati se sanctae Christi ecclesiae ^credendo
sociare. Hist. Ecc. (adapted).

De colloquio Augustini cum Episcopis Brittonum.

Interea Augustinus ^adjutorio usus Aedilbercti, convocavit ^ad
suum colloquium episcopos proximae Brittonum provinciae, coepit-
que eis fraterna admonitione suadere, ut pace catholica secum
habita, communem evangelizandi gentibus pro Domino laborem
susciperent. Non enim *Paschae Dominicum diem suo tempore,
sed a quarta decima usque ad vicesimam lunam observabant, et
alia plurima unitati ecclesiasticae contraria faciebant. Qui cum
longa disputatione habita neque precibus, neque hortamentis,
neque increpationibus Augustini ac sociorum ejus assensum prae-
bere voluissent, sed suas potius traditiones universis, quae per
orbem sibi in Christo concordant, ecclesiis praeferrent, sanctus
pater Augustinus hunc laboriosi atque longi certaminis finem fecit
^ut diceret: "Obsecremus Deum, qui habitare facit unanimes in
domoPatrissui, ut nobis ^insinuare caelestibus signisdignetur, quae
sequenda traditio, quibus sit viis ad ingressum regni illius pro-
perandum. Adducatur aliquis aeger, et per cujus preces fuerit
'curatus, hujus fides et ^'operatio Deo ^devota atque omnibus
sequenda credatur." Quod cum adversarii inviti licet concederent,
allatus est quidam de genere Anglorum oculorum ^^luce privatus:
qui cum oblatus Brittonum sacerdotibus, nil ^^ curationis vel sana-
tionis horum ministerio perciperet; tandem Augustinus justa ne-
cessitate compulsus, flectit genua sua ad Patrem Domini nostri
Jesu Christi, deprecans ut visum caeco quem amiserat, restitueret,
et per illuminationem unius hominis corporalem, in plurimorum
corde fidelium spiritalis gratiam lucis accenderet. Nee mora,
illuminatur caecus, ac verus summae lucis ^^praeco ab omnibus
praedicatur Augustinus. Tum Brittones confitentur quidem in-

^ See p. 141, n. 4. ^ ad]\itoTio = help. ^ ad suum colloquium=<o

converse with him, 25. ^ Paschae Dominicum diem. = the feast of Easter.

^ ut diceret = 6^ saying; consecutive subj. * insinuate = to explain; Acts

xvii, 3 Vg. '' curare = to cure. * opera.tio= practice. ® devota=co;i-

secrated. '" luce privatus, 46. " curatio =«<>-(?. '^ praeco= herald.

Bede 143

tellexisse se veram esse viam justitiae, quam ^praedicaret Augus-
tinus : sed non se posse ^ absque suorum consensu ac licentia priscis
abdicare moribus. Unde postulabant ut secundus synodus pluribus
advenientibus foret. Quod cum esset statutum, venerunt, ut per-
hibent, septem Brittonum episcopi et plures viri doctissimi, qui
ad prefatum ^ituri concilium, venerunt primo ad virum quendam
sanctvim et prudentem consulentes an ad praedicationem Augustini
suas deserere traditiones deberent. Qui respondebat : " Si homo
Dei est sequimini ilium." Dixerunt: "Et unde hoc possumus pro-
bare?" At ille: "Dominus," inquit, "ait: 'Tollite jugum meum
super vos, et discite a me quia mitis sum et humilis corde.' Si
ergo Augustinus ille mitis est et humilis corde, credibile est *quia
jugum Christi et ipse portet, et vobis ^portandum offert: sin autem
immitis ac superbus est, constat ^quia non est de Deo, neque nobis
ejus sermo 'curandus." ®Qui rursus aiebant, " Et unde vel hoc
dinoscere valemus? " " Procurate," inquit, " ut ipse prior cum suis
ad locum synodi adveniat, et si vobis adpropinquantibus adsur-
rexerit, scientes *quia famulus Christi est, obtemperanter ilium
audite : sin autem vos spreverit, nee coram vobis adsurgere voluerit,
cum sitis numero plures, et ipse spernatur a vobis." Fecerunt ut
dixerat. Factumque est, ut venientibus illis sederet Augustinus
in sella. Quod illi videntes mox in iram conversi sunt, ^eumque
notantes superbiae, cunctis quae dicebat contradicere laborabant.
Dicebat autem eis, " In multis quidem nostrae consuetudini, immo
^"universalis ecclesiae contraria geritis: et tamen si in tribus his
mihi obtemperare vultis; ut Pascha suo tempore celebretis, ut
ministerium baptizandi, quo Deo renascimur, juxta morem sanctae
Romanae et apostoUcae ecclesiae compleatis, ut genti Anglorumuna
nobiscum verbum Domini praedicetis, caetera quae agitis, quamvis
moribus nostris contraria, aequanimiter cuncta tolerabimus."

At illi nil horum se facturos, neque ilium pro archiepiscopo habi-
turos esse respondebant : conferentes ^^ad invicem dicebant, "Si
modo nobis adsurgere noluit, quanto magis si ei subditos esse
coeperimus jam nos pro nihilo contemnet." w" + F

1 praedicaret, 150(3). ^ absque, 207. ^ ituri =when they were about

to go, or before they went, 179, 183. * quia, 112-115. * portandum

o&Qvt=offers ymi to carry , 192. * quia, 116. ' curandus = w any heed to

be paid, 192. "* Qui, 66. ' eumque notantes superbiae =a)id censuring

him for his pride. ^° universalis ecclesiae, understand ' consuetudine.'

■'* ad invicem, 70.

144 Adamnan

Adamnan (died 704), ninth abbot of lona. Famous for his hfe
of Columba the founder of that monastery. This work consists
chiefly of a chronicle of the miracles of Columba; but the
last chapters which tell the story of his death are so simple and
beautiful as to warrant the inclusion of practically the whole of
them in this book. The style is barbarous, so much so that a few
alterations have been made to bring the more unusual expressions
within the comprehension of the student.

De vita et de transitu ad Dominum Sancti Columbae.

Sanctus Columba, de stirpe nobile ^Scoticae gentis ortus, anno
aetatis suo quadringesimo secundo pro Christo ^ peregrinari volens,
de 3 Scotia in Britanniam demigravit. "^Qui ^et a puero Christiano
deditus ^tirocinio et sapientiae studiis, '^ integritatem corporis et
animae puritatem, Deo donante, custodiens, quamvis in terra
positus, caelestibus se moribus aptum ostendebat. Nullum etiam
8 vel unius horae intervallum transiri poterat, quo non aut
orationi aut lectioni aut scripturae aut alicui operi incumberet.
^Jejunationum quoque et vigiliarum indefessis laboribus sine ulla
intermissione die noctuque occupatus est. Et inter haec omnibus
carus, lohilarem semper faciem ostendens, Spiritiis Sancti gaudio
intimis laetificabatur i^praecordiis. Diu insulam lonam habitavit
quae juxta oras terrae Pictorum in mare sita est, et ibi monasterium
collocavit. Tum demum cum jam triginta annos in ilia insula com-
plevisset, illo ipso die, sancta facies ejus mirifica hilaritate effloruit,
oculisque ad caelum elevatis, incomparabili repletus gaudio, valde
laetificabatur. Tum post modicum intervallum ilia suavis laetitia
in maestam convertitur tristitiam. At duo viri, qui eadem hora
ejus i^tugurii ad januam stabant, et ipsi cum eo valde tristificati,
causam ipsius subitae laetitiae rogant et illius subsequentis tristi-
tiae. Ad quos sanctus sic profatur " Ite in pace, nee illius laetitiae
causam nee etiam tristitiae a me nunc rogate manifestari."

Quo audito, lacrimantes, prostratis in terra vultibus humiliter
rogant, scire volentes aliquid de ilia re quae eadem hora sancto
erat revelata. *Qui cum eos valde tristes esse vidisset, " Quia vos,"
ait, "amo, tristificare nolo. Promittere prius debetis ne ulli

' Scoticae. The Scotch race then inhabiting Ireland. ^ peregrinari =<o go
abroad. ^ Scotia. Ireland was called ' Scotia ' in the 6th cent. * Qui, 66.

* et^even. " thocinixxva. = service (the state of being a recruit, 'tiro').

' V[).iegrii2.s = chastity. ' \e\—even. ' Jejunatio=/ias<i«g. '" hilaris =
cheerful. " praecordia=/tear<. '- tugurium=te<.

Adamnan 145

hominum ' sacramentum de quo rogatis in vita mea prodatis."
Qui cum secundum ejus mandatum prompte promisissent, vir
venerandus sic ad eos proloquitur. " Usque in hunc, inquit, prae-
sentem diem meae in Britannia peregrinationis triginta completi
sunt anni. ^interea multis ante diebus a Domino meo devote
postulavi, ut in fine hujus praesentis anni me de meo absolveret
incolatu, et ad caelestem patriam ^iUico advocaret. Et haec fuit
causa meae laetitiae, de qua vos me maesti interrogatis. Angelos
enim sanctos de excelso vidi missos throno ad meam de carne
animam educendam. Sed ecce nunc subito retardati, ultra nostrae
■*fretum insulae stant in rupe, scilicet volentes, ut me de corpore
advocent, adpropinquare. Sed propius accedere non permissi, mox
ad caelum redituri sunt; quia Dominus quod mihi totis viribus
roganti donavit, ut hac in die ad ipsum de mundo transirem, mul-
tarum magis ecclesiarum pro me orationes audiens, ^dicto citius
immutavit. Quibus scilicet ecclesiis exorantibus sic a Domino
donatum est ut quatuor ab hac die mihi in carne manenti superad-
dantur anni. Haec mihi tam maesta retardatio hodiernae tristitiae
6 non immerito causa fuit. Quibus quatuor terminatis in hac vita
annis, Deo propitio, nulla praecedente corporis molestia, ad
Dominum laetus emigrabo." Secundum igitur haec verba, vir
venerabilis quatuor postea annos in carne mansit.

Annorum quatuor super memoratorum termino jam appro-
pinquante, ''die Sabbati vir sanctus et plus minister ejus Diormi-
tius ad proximum pergunt benedicendum ^horreum. Quod intrans
Sanctus cum benedixisset, et videns in eo magnos ^frugum acervos,
"Valde congratulor meis familiaribus monachis, inquit, quia hoc
etiam anno, si quidem a vobis emigrare me oportuerit, satis cibi
habebitis." Quo audito verbo, Diormitius minister tristificari
coepit, et sic locutus est, "Hujus anni tempore, pater, saepius nos
contristas, quia de tuo transitu ^^crebro commemoras." Cui Sanctus
hoc dedit responsum, " AHquid "arcanum habeo, quod, si mihi fir-
miter promiseris, nemini ante meum revelare obitum, de meo tibi
transitu aliquid manifestius ^^intimare potero. Haec in sacris
voluminibus dies Sabbatum "nuncupatur, quod interpretatur 're-

' sa.cra.mentum=sacred thing, mystery. - Interea multis ante diebus =For
many days past. ^ i\\ico=straightway. * iTetuni= strait. ^ dicto

citius =more quickly than a word can be uttered. ^ non immerito = no< without
good cause. ' die Sabhzii = Saturday. * hovxeum^barn . ' frugum

diCtXYOs— heaps of corn. " cxebro= frequently. " arcanum =s«cyrf.

^- intimare=fo make known. " nuncupare=^o call.

N.E.L. 10

146

Adamnan

quies.' Et mihi vere est Sabbatum haec hodierna dies, quia hujus
praesentis laboriosae vitae mihi ultima est, in quo post meos
labores ^sabbatizo, et hac media nocte, -secundum eloquia Scrip-
turarum, patrum gradiar viam. Jam enim Dominus meus Jesus
Christus me invitare dignatur; ad quem, inquam, hac ipsa nocte,
ipso me invitante, emigrabo." Haec maesta minister audiens verba,
coepit ^amare flere. Quem Sanctus *in quantum potuit consolari
conabatur.

Post haec Sanctus horreum egreditur, et ad monasterium rever-
tens, media residet via, in quo loco postea crux, ^molari infixa la-
pide, hodieque stans, in margine cernitur viae. Dumque ibidem
Sanctus, ut praefatus sum, senio fessus, paululum sedens, re-
quiesceret, ecce albus occurrit ^caballus, obediens servitor, qui
scilicet ' lactaria vascula ad monasterium gestare consueverat. Hie
ad Sanctum accidens, ^mirum dictu, caput in sinum ejus ponens,
dominum a se mox emigraturum, et ipsum ultra non visurum sciens,
coepit plangere, ^ubertimque, quasi homo, lacrimas in gremium
Sancti fundere. Quod videns minister coepit ilium lamentatorem
repellere. Sed Sanctus prohibuit eum dicens, "Sine hunc, sine
nostri amatorem, ut in hunc meum sinum fletiis effundat amarissimi
^"plangoris. Ecce tu, homo cum sis, et rationalem animam habeas,
nullo modo scire de meo exitu potuisti, nisi quod tibi ego ipse nuper
manifestavi : huic vero bruto et irrationali ^lanimanti, quoque modo
ipse Conditor voluit, egressurum a se dominum manifeste reve-
lavit." Et haec dicens maestum a se revertentem equum bene-
dixit.

Et inde egrediens, et ^^monticellum monasterio supereminentem
ascendens, in vertice ejus paululum stetit, et stans, ambas elevans
palmas, suum benedixit ^^coenobium his verbis, " Huic loco, quam-
quam angusto et vili, non tantum Scotorum reges, cum populis, sed
etiam barbararum et exterarum gentium regnatores cum plebibus
sibi subjectis, grandem et non mediocrem conferent honorem: a
Sanctis quoque etiam aliarum ecclesiarum non mediocris veneratio
conferetur."

* sabbatizare=io rest. ^ secundum eloquia Scripturae=i« the words of

Scripture. ^ amaxe =bitterly. * in quantum potuit =fls well as he could.
* molari Iapide = tH a mill-stone. ^ caballus =hnrse. The vernacular word;

Fr. cheval. ' lactaria vasc\\\a=milk-pails. * mirum dictu =wonderful

to say, 193. ' uhertim =copiously. " plangoi =lamentation. ^' ani-

mans =aninial. '- monticelIum=a little hill. '* coenobium=cow-

munitv.

Adamnan 147

Post haec verba, de illo descendens monticellulo, et ad monas-
terium revertens, sedebat in tugurio Psalterium scribens; et ad
ilium tricesimi tertii psalmi versiculum perveniens ubi scribitur,
" Inquirentes autem Dominum non deficient lomni bono," "Hie,"
ait, "in fine cessandum est paginae: quae vero sequitur Baithereus
scribat." Sancto convenienter congruit ^decessori novissimus ver-
sus quem scripserit, cui nunquam bona deficient aeterna: successori
vero sequens aeque versus congruit, spiritualium doctori filiorum,
"Venite, filii, audite me, timorem Domini docebo vos."

Post haec Sanctus ad vespertinalem ^Dominicae noctis ^missam
ingreditur ecclesiam, qua consummata, ad tuguriura revertens in
lectulo residet, ubi pro ^stramine nudam habebat petram, et pro
^pulvillo lapidem, qui hodie juxta sepulcrum ejus stat.

Ibique residens ultima ad fratres mandata, solo audiente ministro,
commendat ita loquens, " Haec vobis, O filioli, novissima commendo
verba, ut inter vos mutuam et non fictam habeatis caritatem cum
pace: et si ita, juxta sanctorum exempla patrum, observaveritis,
Deus, confortator bonorum, vobis auxiliabitur, et ego, cum ipso
manens, pro vobis interpellabo ; et non solum praesentis vitae
necessaria ab eo sufficienter administrabuntur, sed etiam aeter-
nalium bonorum praemia, divinorum observatoribus praeparata,
tribuentur."

Post quae, felici appropinquante novissima paulisper hora,
Sanctus conticuit. Tum media nocte " festinus surgens ad ecclesiam
pergit, citiorque ceteris currens, solus ingressus juxta altare flexis
in oratione genibus recumbit; Diormitius minister, tardius pro-
secutus, eodem momento totam ecclesiam angelica luce repleri
videt. Diormitius ergo, ecclesiam ingrediens, flebili ingeminat voce,
"Ubi es, pater? " Et, necdum allatis fratrum lucernis, per tenebras
^ palpans, Sanctum ante altarium recumbantem invenit : quem pau-
lulum erigens, et juxta sedens, sanctum in suo gremio posuit caput.
Et inter haec ^coetus monachorum cum luminaribus accurrens,
patre viso moriente, coepit plangere. At Sanctus, necdum egre-
diente anima, apertis sursum oculis, ad utrumque latus cum mira
vultus hilaritate et laetitia circumspiciebat ; sanctos scilicet obvios
intuens angelos. Diormitius tum sanctam dexteram manum Sancti

^ omni bono, 46, 202. ^ decessori =the departing saint. ^ Dominicae

noctis = Saturday night (the eve of the Lord's day). ■* missa=»«a5s.

^ stramen=6erf. ^ pul\i]lum.=pill(m>. ' iestinus =suddenly. " palpans =
feeling. ' coet\is = crowd. *

10 — 2

148 Thomas Aquinas

ad benedicendum monachorum chorum sublevat. Sed et ipse
venerabilis pater in quantum poterat, simul suam movebat manum
ut videlicet quod voce in egressu non valebat animae etiam motu
maniis fratres videretur benedicere.

Et post sanctam benedictionem ita signiiicatam, continue spiri-
tum exhalavit. Quo tabernaculo corporis egresso, facies rubens,
et mirum in modum angelica visione ^exhilarata remansit, ut non
quasi mortui sed dormientis videretur viventis. Tota interea per-
sonabat maestis plangoribus ecclesia.

Itaque hymnis matutinalibus terminatis, sacrum corpus de ec-
clesia ad tugurium unde paulo ante vivens venerat, cum ^canora
fratrum reportata psalmodia, et post tres dies sancti et beati patroni
venerabile corpus inundis ^involutum sindonibus, debita humatur
cumveneratione,inIuminosaetaeternaliresurrecturumclaritudine.

Vita S. Columbae (adapted).

Thomas Aquinas (died 1274), the Angelic Doctor, was the most
influential Church writer of the middle ages. He was born of a
noble family at Aquino near Naples, joined the Dominican order
and was a pupil of Albertus Magnus at Cologne. He taught at
Paris, Bologna and Rome and finally settled at Naples. Like the
other Schoolmen he devoted his life and writings to the defence
of the doctrines of the Church as then understood, following the
methods of Aristotle in argviment and using the Sentences of Peter
the Lombard as the groundwork of his teaching.

He was made a Doctor of the Church by Pius V and his works
have been specially commended by Leo XHI to the Cathohc
seminaries and theological faculties throughout the world.

He is still studied even by theologians who do not belong to the
Roman obedience, while the writings of the other Schoolmen are
for the most part neglected and forgotten.

His great work was the Summa Theologiae and he also compiled
a commentary on the Gospels from the writings of the Fathers
which goes by the name of the Catena Aurea.

Editions of these works may easily be had. It is doubtful if the
pieces that follow were written by him, or not. They are ascribed
to him by Hurter in the SS. Patrum Opuscula, and in any case
they are interesting examples of mediaeval Latin and of the dis-
cussion of subjects that still excite interest.

' exhilaratus = brightened. ^ canoius^tuneful. ^ in volutum sindoni-

bus =ze'ra^/)£rf in linen.

Thomas Aquinas 149

De bono fidei.

Primum quod est necessarium Christiano est fides, sine qua
nullus dicitur fidelis Christianus. Fides autem facit quatuor bona.
Primum est ^quod per fidem anima conjungitur Deo: nam per
fidem anima Christiana facit quasi quoddam matrimonium cum
Deo: "Sponsabo te mihi in fide." Et inde est quod quando homo
baptizatur, primo confitetur fidem, cum dicitur ei: "Credis in
Deum? " quia baptismus est primum sacramentum fidei. Et ideo
dicit Dominus: "Qui ^crediderit et baptizatus fuerit salvus erit."
Baptismus enim sine fide non prodest. Et ideo sciendum est quod
nullus est acceptus a Deo sine fide. " Sine fide impossibile est
placere Deo." Et ideo dicit Augustinus ^super illud, " Omne quod
non est ex fide, peccatum est: ubi non est aeternae et incommu-
tabilis veritatis ^agnitio, falsa est virtus etiam in optimis moribus."

Secundo quia per fidem incohatur in nobis vita aeterna: nam
vita aeterna nihil aliud est quam cognoscere Deum: unde dicit
Dominus : " Haec est vita aeterna, ut cognoscant te solum verum
Deum." Haec autem cognitio Dei incipit ^hic per fidem, sed per-
ficitur in vita futura, in qua cognoscimus eum sicuti est: et ideo
dicitur, "Fides est substantia sperandarum rerum." Nullus ergo
potest pervenire ad beatitudinem, quae est vera cognitio Dei, nisi
primo cognoscat per fidem. " Beati qui non viderunt, et credi-
derunt."

Tertio quod fides dirigit vitam praesentem: nam ^ad hoc quod
homo bene vivat, ' oportet quod sciat necessaria ad bene vivendum :
et si deberet omnia necessaria ad bene vivendum per studium
addiscere, vel non potest pervenire, vel post longum tempus.
Fides autem docet omnia necessaria ad bene vivendum. Ipsa enim
docet quod est unus Deus, qui est remunerator bonorum et punitor
malorum, et quod est alia vita, et ^hujusmodi; quibus satis ^alli-
cimur ad bonum et vitamus malum. "Justus meus ex fide vivit."

Notice the very frequent use of 'quod' in these selections where 'ut' or an
Inf. would be used in CI. L.

1 quod = i!amely that. The clause 'quod. . .Deo' is the complement of the pre-
dicate, 116. ^ crediderit, 88. * supeT=with reference to the passage, 236.
* zgn\iio=recognition. ^ hie = here, in Xhis world. ° ad hoc quod homo

bene vivat. The clause introd. by 'quod' is in apposition to 'hoc,' 145.
' oportet quod sciat, 118. * hujusmodi— o/s«<c/j a kind. " allicimur =

we are enticed.

150 Thomas Aquinas

Et hoc etiam patet ^quia nullus philosophorum ante adventum
Christi cum toto conatu suo potuit tantum scire de Deo, et de
necessariis ad vitam aeternam, quantum post adventum Christi
scit una ^vetula per fidem: et ideo dicitur: "repletur est terra
scientia Domini."

Quarto quia fides est qua vincimus tentationes. "Sancti per
fidem vincerunt regna." Et hoc patet, iquia omnis tentatio vel
est a diabolo, vel a mundo, vel a carne. Diabolus tentat ut non
obedias Deo, nee subjiciaris ei. Et hoc per fidem removetur: nam
per fidem cognoscimus quod ipse est Dominus omnium, et ideo
^sibi est obediendum. "Adversarius vester diabolus circuit quae-
rens quem devoret: cui resistite fortes in fide." Mundus autem
tentat vel alliciendo prosperis, vel terrendo adversis. Sed haec
vitamus per fidem, quae facit nos credere aliam vitam meliorem
ista: et ideo prospera mundi hujus despicimus, et non formidamus
adversa. "Haec est victoria quae vicit mundum, fides nostra":
et etiam quia docet nos credere alia majora mala, scilicet inferni.
Caro vero tentat inducendo nos ad delectationes vitae praesentis
momentaneas. Sed fides ostendit nobis quod per has, si eis *in-
debite adhaeremus aeternas delectationes amittimus. " In omnibus
sumentes scutum fidei." Sic ergo patet quod multum est utile
habere fidem. Sed si dicit aliquis: "Stultum est credere quod non
videtur, et non sunt credenda quae non videntur," respondeo
dicendum quod hoc dubium primo tollit imperfectio intellectiis
nostri: nam si homo posset perfecte per se cognoscere omnia visi-
bilia et invisibilia, stultum esset credere quod non videmus; sed
cognitio noster est adeo debilis, ^quod unus philosophus f uit triginta
annis in solitudine, ut cognosceret naturam apis. Si ergo intel-
lectus noster est ita debilis, nonne stultum est nolle credere de Deo
nisi ilia tantum quae homo posset cognoscere per se? Et ideo contra
hoc dicitur: "Ecce Deus magnus, vincens scientiam nostram."

Secundo potest responderi, ^quia, 'dato quod aliquis magister
aliquid diceret in sua scientia, et aliquis rusticus diceret non esse
ita sicut magister doceret, eo quod ipse non intelligeret, multum
reputaretur stultus ille rusticus.

* quia = because. ^ vetula = oW woman. ^ sibi, 61. * indebite =

excessively. * quod unus philosophus, a curious use of 'quod' in the sense

of 'ut' consecutive. ^ quia, here used to introduce an object clause, 112.

' dato quod aliquis magister aliquid diceret in sua scientia.=let it be granted
that any master makes a statement in his own subject, 51.

Thomas Aquinas 151

Constat autem quod intellectus angeli excedit magis intellectum.
optimi philosophi, quam intellectus optimi philosophi intellectum
rustici. Et ideo stultus est philosophus, si nolit credere ea quae
angeli dicunt, et multo magis si nolit credere ea, quae Deus dicit.

Et contra hoc dicitur, " Plurima supra sensum hominum ostensa
sunt tibi."

Tertio respondere potest, quia, si homo noUet credere nisi ea,
quae cognosceret, certe non posset vivere in hoc mundo. Quomodo
etiam aliquis vivere posset nisi crederet aliqui? Quomodo etiam
crederet quod talis est pater suus?

Et ideo est necesse quod homo credat alicui de iis, quae perfecte
non potest scire per se: sed nulli est credendum sicut Deo; et ideo
illi qui non credunt dictis fidei, non sunt sapientes, sed stulti et
superbi, sicut dicit Apostolus, "Superbus est, nihil sciens." Prop-
terea dicebat: "Scio cui credidi, et certus sum."

Quarto potest etiam responderi, quia Deus probat quod ea, quae
docet fides, sunt vera.

Si enim rex mitteret litteras cum sigillo suo sigillatas, nuUus
auderet dicere, quod illae litterae non processissent de regis volun-
tate. Constat autem quod omnia quae sancti crediderunt, et tradi-
derunt nobis de fide Christi, signata sunt sigillo Dei : quod sigillum
ostenderunt ilia opera, quae nulla ^pura creatura facere potest: et
haec sunt miracula, quibus Christus confirmavit dicta apostolorum
et sanctorum. Si dicas quod miraculum nullus vidit fieri, re-
spondeo ad hoc : " Constat quod totus mundus colebat idola, et
fidem Christi persequebatur, sicut paganorum etiam historiae tra-
dunt. Sed modo omnes conversi sunt ad Christum, et sapientes, et
nobiles, et divites, et potentes, et magni ad praedicationem sim-
plicium, et pauperum, et paucorum praedicantium Christum. Aut
ergo hoc est miraculose factum, aut non."

Si miraculoSe, habes propositum. Si non, dico quod non potuit
esse majus miraculum quam quod mundus totus sine miraculis
converteretur. Non ergo quaerimus aliud. Sic ergo nullus debet
dubitare de fide, sed credere ea quae fidei sunt magis quam ea quae
videt : quia visus hominis potest decipi, sed Dei scientia nunquam
fallitur.

* pura=were.

152 Thomas Aquinas

De FRUCTIBUS InCARNATIONIS.

Possumus autem sumere ex his aliqua ad eruditionem. Primo
enim confirmatur fides noster. Si enim aliquis diceret aliquid de
aliqua terra remota, et ipse non fuisset ibi, non crederetur ei sicut
si ibi fuisset. Antequam ergo veniret Christus in mundum, pa-
triarchae et prophetae et Johannes Baptista dixerunt ahqua de
Deo; sed tamen non ita crediderunt eis homines, sicut Christo, qui
fuit cum Deo, imo unum cum ipso: unde multum firma est fides
nostra ab ipso Christo nobis tradita. " Deum nemo vidit unquam :
unigenitus Fihus, qui est in sinu Patris, ipse enarravit." Et inde
est quod multa fidei secreta sunt manifesta nobis post adventum
Christi, quae ante occulta erant.

Secundo ex iis elevatur spes nostra. Constat enim quod Dei
Filius non pro parvo ad nos venit, sumens carnem nostram, sed
^pro magna utilitate nostra: unde fecit quoddam ^commercium
scilicet quod assumpsit corpus animatum, et de virgine nasci digna-
tus est, ut nobis largiretur suam dignitatem : et sic factus est homo,
ut hominem faceret Deum. " Per quem habemus accessum per
fidem in gratiam istam in qua stamus, et gloriamur in spe gloriae
filiorum Dei."

Tertio ex hoc accenditur caritas. Nullum est tam evidens cari-
tatis indicium, quam quod Deus creator omnium factus est crea-
tura, Dominus noster factus est frater noster, Filius Dei factus est
filius hominis. "Sic Deus dilexit mundum, ut Filium suum uni-
genitum daret." Et ideo ex hujus consideratione amor noster "re-
accendi debet, et inflammari ad Deum.

Quarto inducimur ad servandam puram animam nostram. In
tantum enim natura nostra fuit nobilitata et exaltata ex con-
junctione ad Deum, quod fuit ad consortium divinae personae
suscepta: unde angelus post incarnationem noluit sustinere quod
beatus Johannes adoraret eum, quod ante sustinuerat etiam a
maximis patriarchis. Ideo homo hujus exaltationem recolens et
attendens, debet ^dedignari vilificare se et naturam suam per pec-
catum: ideo dicit beatus Petrus: "Per quem maxima et pretiosa
promissa nobis donavit, ut per haec efficiamur divinae consortes
naturae, fugientes ejus quae in mundo est concupiscentiae cor-
ruptionem."

'■ pro magna utilitate nostra =/o our great benefit. - commercium=co;(-

nection. ' Teaccendi =io be kindled afresh. * dedignan=to disdain.

Thomas Aquinas 153

Quinto ex his infiammatur desiderium nostrum ad perveniendum
ad Christum. Si enim ahquis rex esset f rater aUcujus et esset re-
motus ab eo, desideraret ille, cujus f rater esset rex, ad eum venire,
et apud eum esse et manere. Unde cum Christus sit frater noster,
debemus desiderare esse cum eo et conjugi ei. "Ubicunque fuerit
corpus, iUuc congregabuntur et aquilae," et Apostolus desiderium
habebat dissolvi, et esse cum Christo: quod quidem desiderium
crescit in nobis considerando incarnationem ejus.

De Symb. Apost.

QUARE ORARE DEBEMUS UT FIAT VOLUNTAS DeI.

Sed quid est quod dicitur "Fiat voluntas tua"? Nonne dicitur
"Omnia quaecumque voluit fecit"? Si omnia facit quae vult in
caelo et in terra, quid est hoc quod dicit " Fiat voluntas tua sicut
in caelo et in terra " ? Ad hoc sciendum est quod Deus tria vult de
nobis, et nos petimus ^ quod haec impleantur.

Primum quidem quod Deus vult de nobis est ^ quod nos habeamus
vitam aeternam. Cum ergo consequimur vitam aeternam, sal-
vamur, et hoc vult Dominus. "Haec est voluntas Patris mei qui
misit me, ut omnis qui videt Filium, et credit in eum, habeat vitam
aeternam." Haec autem voluntas jam completa est in angehs et
in Sanctis 'qui sunt in patria, quia vident Deum, et cognoscunt
et fruuntur eo. Sed nos desideramus quod sicut voluntas Dei com-
pleta est in beatis, ita compleatur in nobis.

Alia voluntas Dei de nobis est, ut servemus mandata ejus. Sic
ergo cum dicimus "Fiat voluntas tua," oramus ut impleamus
mandata Dei. Haec autem voluntas Dei fit in justis, sed in pecca-
toribus nondum fit. Notandum est quod ex modo loquendi datur
nobis ^doctrina. Non enim dicit fac, nee etiam faciamus: sed dicit
" Fiat voluntas tua," quia ad vitam aeternam duo sunt necessaria,
scihcet gratia Dei et voluntas hominis; et licet Deus fecerit
hominem sine homine, non tamen justifi-cat eum sine to. Sic enim
dicit Augustinus " Qui creavit te sine te non justtficabit te sine te,"
quia vult quod homo cooperetur. " Convertimini ad me, et ego
convertar ad vos."

1 quod haec impleantur: 'quod' is here used as a substitute for 'ut' after a
verb of requesting, 142. ^ quod nos habeamus vitam aeternam, 145.

3 doctrinai =teaching.

10—5

154 Thomas a Kempis

"Gratia Dei sum id quod sum, et gratia ejus in me vacua noil
fuit." ^Non ergo presumas de te, sed confidas de gratia Dei; nee
negligas, sed adhibeasstudiumtuum. Etideonpndicit "faciamus,"
ne videretur quod nihil faceret gratia Dei; nee dicit "fac," ne
videretur quod niliil faceret voluntas et eonatus noster: sic dicit
"fiat," per gratiam Dei, adhibito studio et conatu nostro.

De Oratione Dominica (adapted).

Thomas a Kempis, who is generally supposed to be the author
of the " Imitation of Christ," was a monk in the Augustine convent
of Zwolle in the Netherlands in the first half of the 15th century.
His book is perhaps the most popular devotional treatise in exist-
ence. Notice the number of abstract nouns used and their approxi-
mation in sense to the words in English derived from them.

QUALITER HOMO DESOLATUS SE DEBET IN MANUS DeI OFFERRE.

Domine Deus, sancte Pater, sis nunc et in aeternum benedictus,
quia sicut vis, sic factum est, et quod facis bonum est. Laetetur
in te servus tuus, non in se, nee in aliquo alio, quia tu solus
laetitia mea. Quid habet servus tuus, nisi quod a te accepit,
etiam sine merito suo? Tua sunt omnia, quae dedisti et quae
fecisti. Pauper sum et in laboribus a juventute mea, et con-
tristatur anima mea nonnunquam visque ad lacrimas, quandoque
etiam conturbatur spiritus mens a se propter imminentes pas-
siones. Pater juste, sancte et semper laudande, venit hora ^ut
probetur servus tuus. Pater amande, dignum est ut hac hora
patiatur pro te aliquid servus tuus. Pater perpetuo venerande,
venit hora, quam ab aeternitate praesciebas affuturum, ^ut ad
modicum tempus succumbat foris servus tuus, vivat vero semper
apud te intus; paululum ^vilipendatur, humiliatur et defieiat
coram hominibus, passionibus conteratur et languoribus, ut iterum
tecum in aurora novae lucis resurgat et in caelestibus clarificetur.
Pater sancte, tu sic ordinasti et sic voluisti ; et hoc factum est quod
ipse praecepisti.

Haec est enim gratia ad amicum tuum pati et tribulari in mundo
pro amore tuo, quotiescumque et a quocumque et quomodocumque
id permiseris fieri. Sine consilio et providentia tua et sine causa

' Non presumas, 44. * ut probetur, 147. ^ vilipendatur = that

lie should be despised.

Thomas a Kempis 155

nihil fit in terra. Bonum mihi, Domine, quod humiliasti me, ut
discam ^justificationes tuas, et omnes elationes cordis atque prae-
sumptiones abjiciam.

Utile mihi quod confusio cooperuit faciem meam, ut te potius
quam homines ad consolandum requiram. Didici etiam ex hoc
inscrutabile judicium tuum expavescere, qui affligis justum cum
impio, sed non sine aequitate et justitia.

Gratias tibi ago, quia non pepercisti mails meis, sed attrivisti
me verberibus amaris, infligens dolores et immittens angustias
foris et intus. Non est qui me consoletur ex omnibus, quae sub
caelo sunt, nisi tu, Domine Deus mens, caelestis medicus ani-
marum, qui percutis et sanas, deducis ad infernos et reducis.
Disciplina tua super me, et virga tua me docebit.

Ecce, Pater dilecte, in manibus tuis sum ego, sub virga cor-
rectionis tuae me inclino. Percute dorsum meum et collum meum,
ut incurvem ad voluntatem tuam ^tortuositatem meam. Fac me
pium et humilem discipulum, sicut bene facere consuevisti, ut
ambulem ad omnem ^nutum tuum. Tibi me et omnia mea ad
corrigendum commendo; melius est hie corripi quam in futuro.
Tu scis omnia et singula, et nil te latet in humana conscientia.
Antequam fiunt noscis ventura, et non opus est tibi ut quis te
doceat aut admoneat de his, quae geruntur in terra.

Tu scis quid expedit ad profectum meum, et quantum desaevit
tribulatio ad *rubiginem vitiorum purgandam. Fac meum de-
siderium beneplacitum tuum, et ne despicias peccaminosam vitam
meam, nulli melius nee clarius quam tibi notam.

Da mihi, Domine, hoc scire quod sciendum est, hoc amare, quod
amandum est, hoc laudare, quod tibi summe placet. Falluntur
saepe hominum sensus in judicando; falluntur amatores saeculi
visibilia sola amando. Quid est homo inde melior quia reputatur
ab homine major?

Fallax fallacem, vanus vanum, caecus caecum, infirmus in-
firmum decipit, dum exaltat: nam quantum unusquisque est in
oculis tuis, tantum est et non amplius, ut ait humilis Sanctus
Franciscus.

5 Fill, non vales semper in ferventiori desiderio virtutum stare,
nee in altiori gradu contemplationis consistere; sed necesse habes

' )uiitihca.tionei—rigkteousness. - tortnositatem= my crooked ways.

^ nutum=«o^, i.e. will. ^ nihiginem =r!(s/ or slain. ^ Fili, here Christ

speaks.

156 Thomas a Kempis

interdum ob originalem corruptelam ad inferiora descendere, et
onus corruptibilis vitae etiam invite et cum taedio portare.

Tunc expedit tibi ad humilia et exteriora opera confugere, et
in bonis actibus te recreate, adventum meum et supernam visita-
tionem firrna confidentia expectare, exilium tuum et ariditatem
mentis patienter sufferre, donee a me iterum visiteris et ab omnibus
anxietatibus libereris. Nam faciam te laborum oblivisci et interna
quiete perfrui. Expandam coram te prata scripturarum, ut dilato
corde currere incipies viam mandatorum meorum. Et dices: Non
sunt condignae passiones hujus praesentis temporis ad futuram
gloriam, quae revelabitur nobis.

De Imitatione Christi iii, 50, 51 (abridged).

INDEX OF TEXTS QUOTED

The numbers on the right of each column refer to paragraphs

Genesis

Psalms (cont.)

Matthew

(cont.)

4. 9.

196

loi. 23.

189

I. 21.

7. I.

158

31. 26.

209

102. 6.

206

2. 13-

7- 4-

47. 18.

209

102. II.

206

2. 13.

7- 5-

148

Exodus

102. 13.

2. 22.

139

7. 6.

112. 2.

2. 22.

213

7- 7-

174

6. 3.

233

113. II.

135

3- I-

7- 9.

121. 3.

3- I-

233

7. II.

Deuteronomy

125. I.

189

3- 7-

142

7. 12.

128

I. 8.

137

137. 6.

204

3. II.

234

7- 15-

206

4. 21.

137

138. 6.

204

3- 16.

7. 16.

211

/ Kings

138. 6.
141. 4.

212

189

3. 16.
3- 16.

123
211

7. 19.
7. 22.

74
195

18. 26.

150

145- 5-

4- 3-

168

7- 23-

// Kings

Proverbs

4. 6.
4. 9-

158
172

7- 23.
7- 25.

206

5- 2.

lOI

21. 10.

4. 18.

224

8. I.

211

5- 2.

103

Isai»h

4- 23-

8. 2.

Psalms^

4. 24.

8. 4.

I. 14.

5- 3-

8. 4.

142

I. I.

233

6. 4.

5- 8.

8. 8.

147

5. 8.

233

45- 23.

137a

5- 10.

228

8. 9.

235

8. 5-

165

46. 8.

5- 14-

232

8. 20.

150

8. 6.

9. 4-

206

189

Jeremiah

5- 16.
5- 19-

208
69a

8.23.
8.25.

9. 18.

9. 5-

129a

5. 20.

8. 26.

9- 23.

Ezekiel

5- 21.

151

8.27.

165

18. 4
18. II.

68
204

23. 19.

5- 24.
5- 25.

82
90

8. 29.
8.34.

162
51

18. II.

236

Daniel

5-28.

191

9. 4-

32. 12.

4. 17.

5- 34-

146

9. 4-

198

33- 4-

5- 39-

142

9- 5-

37- 6.

206

Ho sea

5- 39.

146

9- 9-

39. 5-

7. 2.

5- 44-

213

9. 17-

43- 17-

206

6. 5-

9. 27.

49. 22.

Amos

6. 7.

183

9. 33-

51- 4-

9. 8.

185

6. 7.

233

9- 36.

61. 10.

6. 9.

lOI

9. 38.

142

72. 25.

206

Wisdom

6. 10.

175

10. I.

72. 27.

206

3- I-

6. 16.

138

10. 5.

73- 2.

6. 19.

155

TO. 6.

73- 6.

/ Mace.

6. 27.

185

10. 10.

99- 3-

7-38.

6- 34-

234

10. 17

206

1 The Psahns are quoted according to the numbering

in the Vulgate.

158

Index of Texts Quoted

atthew

(cont.)

Matthew \

(cont.)

Matthew 1

(cont.)

Mark (cont.)

lo. 24.

236

.18. 32.

156

26. 33-

172

7. I.

10. 29.

215

18. 33-

175

26. 33-

233

7. I.

206

10. 29.

236

19. 8.

216

26. 45.

7- 30.

232

10. 37.

204

19. 16.

26. 53.

195

8. 2.

10. 42.

193

19. 21.

128

26. 60.

166

9. 14.

II. I.

184

19. 26.

219

26. 63.

227

9. 22.

II. 2.

20. I.

234

26. 69.

201

9. 28.

233

II. 3-

20. 6.

27. 4.

10. 32.

II. 3.

102

20. 6.

27. 4.

183

II. 22.

II. 6.

20. 6.

198

27- 5-

II. 27.

II. II.

204

20. 21.

216

27. 6.

124

12. 30.

212

II. 15.

187

20. 26.

223

27. 7.

234

12. 31.

II. 21.

233

21. 2.

27 10.

234

12. 31.

II. 26.

218

21. 5.

27. 14.

216

12. 31.

175

II. 27.

206

21. 7.

27. 17.

198

13- 8.

227

12. 24.

233

21. 19.

231

27. 21.

14. I.

143

12. 31.

21. 31-

27. 21.

14. 29.

166

12. 36.

21. 42.

27. 29.

211

15- 6.

128

13. I.

231

21. 42.

234

27. 42.

15- 43-

206

13. 14.

185

21. 43-

27. 44.

15- 44-

141

13- 14-

193

22. 10.

27. 49.

183

Luke

13. 20.

22. 10.

28. 12.

• 35

13. 28.

128

22. 36.

203

28. 19.

I. 21.

13- 32.
13- 33-

203
154

23- 3-
23. 10.

230
99

Mark

I. 42.
I. 51.

223
61

13- 44-

23- 23-

119

I. 2.

I. 59.

13. 48.

231

24. 9.

I. 4.

I. 72.

210

14. 16.

147

24. 22.

202

I. 23.

I. 77.

190

14. 25.

24. 29.

229

2. 2.

163

2 8.

15- 3-

228

24. 49.

148

2. 4.

214

2. 13-

199

15- 4-

25. 8.

2. 27.

228

2. 14.

15- 4-

185

25. 10.

154

3- 5-

236

2. 15-

lOI

15. 16.

215

25. 19.

3- 9-

142

2. 15.

105

15- 19-

211

25. 27.

103

3. II.

153a

2. 18.

211

15- 23-

25. 27.

119

3- 13-

178

2. 26.

133

15- 23-

229

25. 27.

183

3- 15

187

2. 31.

218

16. 13.

25- 35-

148

3- 15-

191

2. 41.

227

16. 21.

25. 40-

212

4. I.

128

2. 47-

236

16. 27.

210

25- 45-

211

4. 26.

173

3- 7-

179

17. 22.

192

26. 8.

4.38.

125

3. 10.

18. 7.

123

26. 8.

198

4. 40.

3- 14-

102

18. 9.

203

26. 12.

190

4. 40.

165

4. 10.

136

18. 10.

26. 13.

155

5- 32.

162

4. II.

136

18. II.

26. 17.

128

5- 43-

142

4- 23-

138

18. 12.

26. 18.

6. 16.

4- 25-

i53«

18. 23.

210

26. 24.

171

6. 37-

4. 27.

235

18. 27.

26. 31.

6. 37-

102

4. 29.

236

18. 30.

154

26. 32.

153

6. 48.

2 "22

4.36.

233

Index of Texts Quoted

159

ike (cont.)

Luke (cont.)

John (cont.)

5- 2.

13- 15-

3- 19.

145

9- 27.

5- 3-

142

14. 14.

3- 23.

224

9- 30-

5- 4-

128

15. 16.

3- 30.

118

9- 33-

170

5- 5-

227

15- 19-

147

4. 2.

166

9- 35-

234

5- 5-

233

15- 32.

119

4. 4.

119

9 36.

5- 8.

i53«

16. 9.

211

4. 9-

148

ID. 32.

5- 8.

156

17- 15-

210

4- 34-

145

10. 33-

211

5- 9.

233

18. 14.

204

4. 40.

II. 21.

169

5. 10.

18. 14.

206

4. 42.

136

II. 36.

5. 20.

18. 25.

126

4. 45-54-

136

12. 5.

5- 24.

147

19. 8.

4- 46.

12. 34.

6. 6.

121

20. 7.

134

5- 18.

12. 45.

6. 7.

144

20. 20.

150

5- 29.

12. 48.

150

6. 7.

148

20. 37.

231

5- 35-

13- 35-

7. 12.

i53«

21. 25.

214

5- 35-

216

14- 3-

7- 13-

236

21. 36.

147

5- 45-

14- 5-

144

8. I.

227

22. 10.

234

6. 2.

236

14. 9.

8. 30.

22. 15.

185

6. 6.

161

14. 12.

8. 38.

210

22. 19.

6. 10.

14. 18.

8. 39-

144

22. 25.

6. 14.

14. 26.

8. 42.

122

22. 34.

154

6. 28.

216

14. 28.

169

8. 42.

154

22. 49.

233

6. 39.

145

15- 6.

8. 49.

22. 50.

6. 43-

15. 24.

169

8. 56.

69a

23. 14.

175

6- 45-

16. 2.

207

9. 3-

23. 23.

6.52.

213

16. 7.

III

9. 4-

23. 28.

236

6. 71.

16. 7.

122

9. 9-

24. 23.

134

7. 8,

16. 12.

9. 24.

24. 23.

150

7. 17.

16. 19.

223

9- 25.

173

John

7- 17-

143

16. 32.

145

9. 27.

154

7. 24.

17. 2.

9. 29.

154

I. I.

219

7. 29.

17- 5-

219

9- 45-

218

I- 3-

7- 35-

18. 16.

216

9- 47-

231

I. 7.

158

7- 35-

165

18. 20.

155

9- 55

-27

I. 14.

7- 41-

196

18. 30.

169

10. 31.

122

I. 15.

7- 49-

199

18. 33-

194

10. 32.

231

I. 26.

8. 5-

18. 34.

198

10. 39.

231

I. 27.

147

8. 9-

229

18. 35-

196

10. 40.

220

1.38.

8. 13.

18. 36.

211

10. 41.

222

I. 44.

206

8. 16.

168

10. II.

169

II. 18.

133

I. 48.

154

8. 28.

19. 25.

12. 24.

28 •

2. 17.

8. 50.

150

19- 25.

224

12. 44.

232

2. 20.

9. 4-

153

21. 23.

12. 45.

214

2. 24.

156

9. 8.

12. 47.

230

3- 4-

128

9. 12.

Acts

12. 50.

3- 4-

i53«

9. 18.

I. 7.

126

13. 2.

204

3- 7-

9. 21.

I. 8.

13. 2.

214

3- 7-

141

9. 21.

144

I. 9

13- 4-

226

3- i6.

163

9- 25.

166

2. 6.

138

i6o

Index of Texts Quoted

Acts (cont.)

Acts

cont.)

Acts {

cont.)

2. 7.

149

7. 29.

233

14.

19.

133

21.

37-

197

2. 18.

211

7- 34-

185

15-

142

22.

II.

214

2. 25.

234

7- 35-

210

15-

148

22.

17-

121

2. 28.

210

7. 40.

143

15-

10.

148

22.

2. 30.

137

7- 51-

15-

21.

227

22.

28.

2. 45-

8. 4-

178

15-

28.

145

23-

2. 46.

220

8.32.

208

15-

29.

183

23-

10.

129a

2. 47-

9- 3-

122

15-

39-

23-

10.

139

3- I-

9- 4-

14.

148

23.

14.

137

3- 6.

9. 4-

138

16.

121

24.

15-

200

3- 9-

138

9- 7-

178

16.

187

24.

17-

161

3. 10.

216

9. 8.

216

16.

20.

I56fl

24.

17-

183

3. 10.

233

9- 9-

16.

27.

133

24.

21.

3. 12.

142

9. 9-

16.

28.

24.

140

3- 14-

142

9. 10.

16.

28.

24.

26.

137

3- 19-

158

9. 14-

147

17-

II.

25-

3. 26.

161

9. 17-

234

17-

II.

25-

180

3. 26.

183

9. 33-

206

17-

II.

25-

22.

4. 9.

10. 5.

234

17-

16.

26.

156a

4- 9-

233

10. 17.

150

17-

216

26.

142

4. 12.

150

10. 18.

197

17-

27.

166

26.

II.

4- 13-

10. 19.

17-

31-

233

26.

29.

142

4 21.

183

10. 33-

187

18.

26.

31-

69a

4. 22.

10. 38.

188

18.

206

26.

32.

170

4- 23-

143

10. 38.

206

18.

15-

14.

221

4- 35-

218

10. 43.

134

18.

17-

27.

34-

129a

5- 3-

164

10. 47.

69a

18.

25-

27.

49.

183

5. 8.

10. 47.

163

19.

197

28.

5. 10.

216

II. II.

233

19-

16.

28.

192

5- 15-

II. 17.

150

19.

21.

28.

122

5- 23.

210

II. 19.

235

19.

26.

28.

14.

129a

5- 25.

234

II. 24.

142

19.

26.

28.

16.

5-28.

185

12. 2.

19-

30-

5- 29-

118

12. 3.

183

19-

35-

150

Romans

5- 35-

236

12. 4-7

• 79

20.

234

5- 39.

168

12. 9.

135

20.

117

191

5- 42.

184

12. 14.

153

20.

II.

178

10.

142

6. 3-

159

12. 16.

184

20.

27.

140

10.

164

6. 5-

208

12. 18.

20.

34-

20.

200

6. II.

159

12. 21.

213

20.

35-

24.

6.31.

210

12. 25.

206

20.

35-

145

31-

207

7. 2.

13. I.

21.

16.

219

212

7. 21.

13- II-

150

21.

138

15-

7. 21.

234

13. 28.

183

21.

26.

154

21.

192

7- 23-

127

13- 47-

234

21.

27.

154

27.

183

7. 26.

14. 7.

21.

29.

135

12.

150

7. 26.

14. 7.

21.

33-

143

20.

202

7. 26.

198

14. 14.

21.

34-

130

26.

Index of Texts Quoted

i6i

Romans (cont.)

/ Cor

. (cont.)

Eph.

(cont.)

3-28.

215

16. 17.

226

15-

217

15-

178

3- 29-

195

16. 18.

15-

27-

226

28.

4. 2.

168

16. 18.

15-

29-

213

28.

4- 14-

212

15-

31-

29-

100

5- 7-

69a

I Corinthtans

15-

32-

29.

202

5- 7-

103

I. 4.

213

15-

33-

32.

6. 3-

195

I. 4.

233

6. 3-

233

I. 10.

// Corinthians

28.

175

6. 4.

175

I. 17.

162

12.

228

32.

233

7. 8.

171

I. 29.

202

17-

210

7. i8.

129

2. I.

233

147

II.

8. 3-

211

2. 13-

216

14.

8. 13.

230

2. 16.

150

14.

21.

220

8. 27.

230

3- II-

226

20.

8.35.

3- 15-

227

216

Philippians

8. 36.

3- 17-

172

147

18.

9 3-

3. 20.

135

10.

129a

12.

9. 24.

4. 2.

69a

10.

19-

137

10. 2.

4. 2.

127

10.

129a

20.

150

10. 10.

216

4. 8.

lOI

10.

15-

30-

222

10. 18.

195

4- 14-

105

II.

26.

166

II. Si-

5. II.

142

II.

28.

226

21.

ll. 31.

234

6. I.

219

12.

142

12. 3-

142

6. 2.

150

12.

II.

204

12. 15.

146

6. 2.

195

12.

II.

206

Colossians

12. 16.

6. 12.

235

12.

II.

218

184
188
166

12. 16.
12. 20.

70
183

7- 5-
7- 8.

64
173

Galatians

29-

12.

13. II.

147

7. 10.

142

«.

166

14. I.

233

7- 25.

175

ID.

169

23.

216

14. 9-

7. 28.

14.

232

■J

14. II.

i37«

7. 28.

15-

124

-J

21.

14. 13.

7- 29-

126

17-

4
4

41
105

14. 22.

225

9. 7.

175

23-

15- 3-

9. 15-

125

148
219

15- 4-

9- 15-

126

164

16.

15- 5-

9- 19-

166

193

15- 5-

9. 20.

175

II.

212

/ TA

essal

oniat

15- 8.

9- 27.

153a

153

15- 8.

160

10. 29.

20.

103

123

15- 8.

190

10. 29.

198

164

15- 9.

236

12. 24.

187

II.

15- 13

187

13 13-

203

166

15. 16.

233

14. 20.

183

13-

15. 22.

140

14- 39-

140

7— • i 7

124

15. 24.

14- 39-

142

Ephesians

160

15. 26.

15. 8.

16.

i»4

190

16. 16.

15. 12.

135

14.

178

13-

182

l62

Index of Texts Quoted

/ Thess.

(cont.)

Titus

4. 16

233

142

5. 8

Hebye^fi'^

// Thessalonians

165

2. 4

• 175

204

2. 8

. 68

206

3- 13

184

I Timothv

204

I- 9

220

214

2. 8

128

II.

I37«

3- 5

18.

137

4. I

188

4. 14

210

II.

5- 19

235

IS-

207

5. 20

208

IS-

213

5. 21

187

15-

227

6. 5

148

6. 12

10.

6. 13

235

10.

148

13-

137a

II Timo

thy

14.

185

I. 12

147

16.

I. 17

166

2. 2

147

12.

123

2. II

172

14.

233

4- 3

26.

123

4- 3

216

123

4- 7

229

4- 7

188

4. 18

234

16.

123

lebrews

(cont.)

/ Pster (cont.)

10. 22

4. 14

233

10. 31

192

5- 8

150

II- 4

203

II. 6

135

11 Peter

II. 8

148

I. 19

183

13. 2

2. 10

229

13. 8

3- 5

125

13- 19

142

I John

ames

I- 9

163

I. II

2. 27

147

2- 4

3- 13

141

2. 18

215

4. 20

136

3- 4

166

III John

3- 4

206

I- 4

3- 8

199

3. 10

Revelation

3- 14

217

5- 13

174

5- 14

69a

5. 16

142

lOI

Peter

199

I. 24

147

2. II

142

147

3- 14

214

4. 4

199

4- 7

202

4. 12

175

PRINTED IN ENGLAND BY J. B. PEACE, M.A.
AT THE CAMBRIDGE UNIVERSITY PRESS

PA 2823 .N8 1922

SMC

Nunn, H. P. V. (Henry

Preston Vaughan)
An introduction to

ecclesiastical Latin /

t^mm

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